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BY  JOSEPH  SAMUEL.  C.  F.  FREY^ 

yASTOR    OF    THE    BAPTIST    CHURCH    AT    NE57ARK,    N, 


SECOND    EDITION REVISED    AND   MUCH   ENLARGED. 

PRINTED  FOR  THE  AUTHOR. 


Sold  by  Lincoln  &  Edmands,  Boston ;  G.  &  C.  Carvill,  N.  York ; 
Jonathan  Leavitt,  do.  ;  E.  H.  Tripp  &  Co.  Baptist  Depos- 
itorj,  No.  40i  Chatham-street,  do.  ;  Rev.  Noah  Davis,  Agent  of 
the  Baptist  General  Tract  Society,  Philadelphia  ;  and  W>  k  J. 
Gbane,  BicbmoDd,  Virginia. 


iTB-WARK,  nr,  jr. 

^ftlRTSO  AT   TBK   OFFICS   OF  TH£   EAdLI. 

1S30* 


COFY  RiaHT  SSCVRED. 


%.^:y^^.  I 


The  cause  of  the  Bible  is  the  cause  of  God,  and  tlie  only  noble 
cause  of  men. 

The  individual  who  contributes  any  thing  to  the  more  wide  diffu- 
sion of  the  light  which  is  from  heaven,  among  the  inhabitants  of  the 
earth,  promotes  that  cause,  elevates  the  human  character,  and  brings 
the  world  under  obligation  to  him  as  a  benefactor;  at  the  same  time, 
he  adds  a  note  to  the  anthem  once  sung  by  angels :  "  Glory  to  God 
in  the  highest ! — On  earth  peace — good  will  toward  men.''^  In  order  to 
this,  it  is  not  indispensable  that  new  truth  be  discovered.  The  Bible 
contains  an  entire  and  perfect  theology  ;  and  to  take  of  the  thirigs  of 
Christ  and  shew  them  to  men,  is  enough.  This  the  christian  may  do, 
as  the  instrument  of  the  Holy  Spirit. 

It  is  a  no  less  noble  or  useful  work  to  help  a  christian  brother  to 
clearer  and  brighter  light,  than  to  reflect  the  light  on  the  darkness  of 
unregenerated  minds.  The  main  design  of  this  book  is  to  communi- 
cate important  truth  to  scholars  already  in  the  school  of  Christ. 

The  title  of  the  work  seems  to  limit  the  expectation  of  the  reader 
to  the  single  subject  of  baptism  ;  which,  though  it  claims  the  serious 
regard  of  every  christian,  borrows  i(s  principal  value  from  the  con- 
nexion in  which  it  stands  with  all  the  doctrines  of  our  religion,  and  the 
prosperity  of  the  church;  it  being  part  of  the  revealed  will  of  our 
great  Lawgiver,  and  intended  by  Him,  like  every  other  part  of  bis  re- 
ligion, for  the  helping  of  all  the  rest.  No  man  acquainted  with  the 
history  of  the  church,  can  consider  the  subject  of  baptism  an  indiffer- 
ent subject.  It  is  not  treated  as  such,  in  practice^  by  christians  of  any 
denomination  ;  and  it  claims  its  due  share  of  attention  among  the  im- 
portant things  of  the  kingdom  of  Christ. 

But  it  is  due  to  the  author  of  this  book  to  remark,  that  he  has  done 
much  in  elucidating  the  great  principle  of  all  reformation,  viz: 
"  The  Bible  is  the  only  and  the  sufficient  rule  of  faith  and  of  practice.''^ 
There  have  always  been  those  who  would  either  entirely  discard  this 
principle,  or  so  modify  it,  that  reason  might  be  exalted  to  a  pre-emi- 
nence over  scripture.  The  same  disposition  is  plainly  discernible  iu 
our  times  and  country. 

While  the  lovers  of  Bible  truth  are  faithfully  striviug  to  give  it  dif- 
fusion, there  are  men  of  high  literary  attainments,  and   some  who 


IV  INTRODUCTION. 

stand  up  in  the  public  view  as  preachers  of  Christianity,  who  do  noi 
regard  the  scriptures  as  a  fierject  and  the  only  standard  of  religious 
opinions  and  moral  practices.  These  hold  the  scriptures  loosely  ;  and 
sometimes  warn  their  hearers  of  a  cer  tain  danger  in  submitting  their 
opinions  too  implicitly  to  the  Bible.  The  following  language  has  re- 
cently been  employed  :  "  It  is  plain  that  his  (Milton's)  error  was 
founded  on  his  reverence  for  scripture.'''*  If  there  is  any  mean- 
ing in  this  language,  it  is  that  '■^  reverence  for  scripture''"'  is  danger- 
ous. It  will  be  seen  that  these  Essays  are  written  on  a  different 
principle;  and  we  blush  not  to  say,  that  they  uniformly  exhibit  the 
highest  "  reverence  for  scripture."  Such,  at  least,  is  their  claim. 
They  claim  to  be  tried  by  the  scripture  before  lhe;y  are  condemned ; 
and  if  they  endure  not  this  test,  they  "refuse  not  to  die.''  We  be- 
lieve that  the  time  approaches,  when  the  protestant  maxim  will  uni- 
versally prevail;  when  it  will  be  admitted  that  "■  o7/ scripture  is  giv- 
en by  inspiration  of  God,  and  is  profitable.''''  "/  love  thy  command- 
ments above  gold ;  yea  above  fine  gold.  Therefore^  1  esteem  all  thy 
precepts  concerning  all  things  to  be  right;  and  I  hate  every  faise 
way." 

The  first  of  the  following  Essays  will  be  read  %vith  interest  by 
every  christian,  whether  his  opinions  on  the  subject  of  baptism  ac- 
cord with  those  of  the  author  or  not;  for  it  applies  with  equal  propri- 
ety and  force  to  every  requirement  of  God. 

C.  P.  Q. 

BooTONj  Feb.  1829. 

*  Pr.  ChannJng, 


r^*"' 

#  ^ 


Dear  Reader:— The  substance  of  the  followiji^^SSsays  was 
originally  delivered  in  three  sermons,  which  were  occasioned  by 
the  change  of  my  views  on  the  subject  of  Baptism.  No  sooner 
was  the  change  publicly  known,  than  two  questions  were  naturally 
and  frequently  asked,  viz:  What  argument  produced  this  change? 
and  what  circumstances  led  to  it  now,  rather  than  formerly?  The 
following  Essays  answer  thefir-^t  query  ;  and  the  circumstances  which 
led  me  to  investigate  the  subject  now,  rather  than  formerly,  are  brief- 
ly these  : 

The  reader  is  probably  already  informed,  that  I  was  brought  up  in 
the  Jewish  faith,  until  I  was  twenty-five  years  of  age.  Some  time  af- 
ter I  had  made  a  public  profession  of  the  christian  religion,  I  was  re- 
ceived a  student  in  the  Missionary  Seminary  at  Berlin,  in  Prussia.  In 
1801  I  went  to  England,  at  the  request  of  the  London  Missionary  So- 
ciety. A  few  months  afttr  mj  ariival  in  London,  the  directors  resolv- 
ed that  1  should  preach  to  the  Jews.  To  prepare  myself  for  that  work, 
I  was  sent  to  their  Seyiuary  at  Gosport,  under  the  care  of  the  late 
venerable  Dr.  Bogue.  Here  I  spent  the  four  happiest  yeais  in  my  life. 
During  this  period,  my  time  was  taken  up  wiih  the  investigation  of 
the  general  doctrines  of  Christianity,  and  particularly  the  subjects  of 
controversy  between  Jews  and  Christian^-  Baptism  was  considered 
a  subject  of  comparatively  little  importance.  In  the  Doctor's  MS. 
Theological  Lectures,  the  argumc's  in  favor  of  sprinkling  and  infant 
baptism,  are  represented  in  a  stf^Jng^  I'ght,  whilst  those  of  the  opposite 
party  are  but  slightly  ment'-^ned.  The  view  given  of  the  subject  as 
analogous  to  circumcisif-^j  and  to  the  sprinkling  of  water  and  of  blood, 
was  peculiarly  plea""?  to  ^y  natural  attachment  to  Judaism,  and 
prevented  any  fu.ther  inquiry  into  the  truth  of  the  statement. 

The  fact  of 'Hy  being  a  convert  of  the  Jewish  nation,  together  with 
my  situation  as  a  Missionary  or  Agent  to  promote  the  conversion  of 
the  Jews,  has  called  me  so  often  to  travel  and  to  preach,  as  to  leave 
me  but  little  or  no  time  for  the  study  of  any  subjects  besides  thosa 
•connected  with  my  immediate  labors. 

The  subject  of  baptism  might  still  have  remained  unexamined  by 
me,  had  it  not  been  for  the  following  occurrence ;  At  the  christening' 
of  one  of  my  children,  together  with  others,  the  minister  exhorted  us 
-to  bring  up  our  "children  in  the  nurture  and  admonition  of  the  Lord." 

A* 


VI  PKEFACE. 

This  scriptural,  soIenriD  and  affectionate  exhortation  was  enforced  by 

oberviog',  •'  These  children  are  now  members  of  the  Church,  adopted 
into  the  family  of  God,'^  <^c.  t^c.  These  declarations  were  forcibiy 
impressed  upon  my  mind,  as  if  1  had  never  heard  them  before.  They 
appeared  to  me,  at  tbat  moment,  inconsistent  with  the  doctrine  of 
Perseverance  ;  I  resolved,  therefore,  not  to  present  another  child  of 
my  own,  nor  to  baptize  the  children  of  any  others,  before  I  had  tho- 
roughly investigated  the  subject. 

Ever  since,  for  more  than  two  years,  I  have  introduced  the  subject 
in  conversation  with  the  ministers  in  my  travels,  almost  in  every  place 
where  I  have  preached,  for  the  purpose  of  obtaining  information. — 
The  general  notion  that  the  christian  church  is  a  continuation  of  the 
Jewish  church,  illustrated  by  the  olive  tree  and  the  parable  of  the 
tares  and  the  wheat,  formed  peculiar  difiSculties  in  my  mind,  and  I 
expressed  them  freely  to  my  brethren,  as  some  will  doubtless  remem- 
ber. In  June,  1827,  the  Lord  blessed  me  with  another  child.  Im- 
mediately my  resolution  to  investigate  the  subject  of  baptism,  before 
I  could  present  another  child,  came  to  my  recollection.  Accordingl}', 
I  gave  myself  to  reading,  meditation  and  prayer.  After  carefully 
comparing  the  best  books,  on  both  sides  of  the  question,  with  the 
word  of  God,  I  came  to  the  full  conviction,  that  believers  are  the  only 
subjects  of  baptism,  and  that  immersion  is  the  only  scriptural  mode. 
1  now  felt  it  my  duty  to  obey  the  command  of  my  Lord  and  Saviour 
to  be  baptized,  i.  e.  immersed.  Therefore,  without  conferring  with 
flesh  and  blood,  or  fearing  the  consequences,  I  proposed  myself  as  a 
candidate  to  the  Baptkt  chinch,  in  New- York,  under  the  pastoral 
care  of  the  Rev.  A.  Mach,y,  by  whom  I  was  baptized  on  Lord's  day, 
August  28,  1827. 

I  was  aware  that  the  subject  ^ould  excite  much  attention ;  that 
many  of  my  best  friends  would  be  <iispleased,  and  others  would  not 
hesitate  to  ascribe  my  conduct  to  impjiper  motives,  especially  to  that 
of  "  filthy  lucre.''  But  surely,  if  such  h^^  been  my  motives,  I  not 
only  acted  most  basely,  but  also  most  foolishly,  in  leaving  the  large, 
rich  and  respectable  bo'^y  of  Presbyterians,  amoi>£  whom  I  have  every 
where  met  with  the  greatest  hospitality  and  friendship,  to  join  a  De- 
norainalion,  who  are  said  '' to  be  only  the  poor  and  deajised  among 
the  people,"  and  who  have  been  every  where  spoken  agaVqst,  hated 
and  persecuted,  often,  even  unto  death. 

To  whatever  motives,  however,  my  change  may  be  ascribed  by 
others,  it  is  an  unspeakable  comfort  to  my  own  mind,  that  I  have  done 
it  as  a  solemn  religious  duty,  and  can  cheerfully  leave  the  consequen- 
ces to  my  covenant  God,  whom  I  have  the  honor  and  privilege  te 
serve  in  the  gospel  of  Christ,  who  is  oyer  all  God  blessed  forever.. 


^  PREFACE.  Vli 

1  cannot  omit  mentioning  in  this  place  a  circumstance,  which,  con- 
sidered by  itself,  might  appear  trifl.ng',  but,  in  its  connexion,  has 
become  an  important  link  in  the  chain.  Among'  the  books  which  I 
read,  alladed  to  above,  was  the  orig-inal  woik  of  the  Rev.  and  vene- 
rable Abraham  Booth,  "  Ptdobaptisin  txammed.^''  These  two  volumes 
he  himself  presented  to  me  m  IJiuo,  when  1  resided  in  London  a  near 
neighbour  to  him,  saying-,  "  Accept  these  books  as  a  token  of  respect, 
and  read  them  at  your  leisure.''  1  thankfully  accepted  the  gift,  and 
kept  it  carefully,  in  memory  of  the  "  man  of  God,''  whom  I  highly 
esteemed  and  venerated  ;  but  I  was  totally  ignorant  on  this  subject, 
and,  therefore,  could  not  value  the  rich  treasure  contained  in  these 
volumes,  which  lay  on  my  shelf  coveied  with  dust,  for  the  space  of 
twenty-two  years.  Now,  while  searching  for  truth,  I  began  to  ex- 
amine this  "Examination  of  Pedobaptism."  Here  1  found  the  scrip- 
ture mode  of  baptism  by  immersion,  and  believers  the  only  subjects, 
demonstrated  and  proved,  and  all  objections  answered,  in  such  a  mas- 
terly manner,  that,  I  am  firmly  persuaded,  these  books  never  can  be 
refuted.  It  is  with  peculiar  pleasure  I  take  this  opportunity  of  ac- 
knowledging myself  a  debtor  to  these  volumes  for  much  aid  in  my 
investigations,  and  for  many  of  the  testimonies,  from  the  writings  of 
the  most  pious  and  learned  Pedobaptists,  contained  in  the  following 
pages.  Soon  after  I  had  preached  on  the  subject  of  baptism,  the 
sermons  were  repeatedly  requested  for  publication.  While  preparing 
them  for  the  press,  I  received  several  books  in  favor  of  Pedobaptism, 
from  some  of  my  Presbyterian  friends,  for  which  I  now  publiclv 
thank  them.  These  treatises  I  have  read  carefully,  and  I  do  most 
sincerely  declare,  that  they  have  served  only  to  establish  me  more 
firmly  in  my  new  views  on  the  subject  of  ba-Jtisra.  This  circumstance 
will  account  for  the  enlargement  of  the  work,  and  for  the  delay  of  its 
publication,  and  has  occasioned  its  present  form.  By  almost  every 
author  I  read,  the  ground,  on  which  infant  baptii^m  had  been  placed 
by  a  former  author,  was  overturned,  or  declared  untenable,  and  a  new 
foundation  laid.  Every  new  opinion  I  met  with  on  this  side  of  the  ques- 
tion, I  weighed  in  the  balance  of  the  sanctuary,  and  found  it  wanting. 
The  perusal  of  Dr.  L.  Wood's  liCclures,  in  particular,  convinced 
me  of  the  importance  of  adding  the  first  Essay  to  the  original  matter. 
Dr.  W.  in  the  beginning  of  his  work,  page  1 1 ,  declares,  "  It  is  a  plain 
case  that  there  is  no  express  precept  respecting  infant  baptism  in  our 
sacred  writings.  The  proof,  then,  that  infant  baptism  is  a  divine  in- 
stitution, must  be  made  out  in  another  way."  A  want  of  attention  to 
the  nature  and  obligation  of  a  positive  institution  of  God,  has  left 
many  to  take  unwarranted  liberties  in  altering  the  mode  of  adminis- 
tering the  ordinance,  and  the  qualifications  of  its  subjects  ;  and  others 
to  ueglect  it  altogether,  as  a  matter  perfectly  iadifferent. 


Vlll  PKEFAfet. 

The  solemn  charge  broug'ht  against  the  pious  and  venerable  Mr. 
Booth,  that  "in  his  quotations  he  liad  misrepresented  the  sense  of  the 
authors,"  has  led  me  to  examme  and  compare  every  quotation  with 
the  original  work,  as  far  as  it  was  in  my  power;  and  I  am  happy  to 
say,  his  faithfulness  in  quoting-  them  is  equal  to  his  good  judgment 
and  unparalleled  industry  iu  selecting  and  collecting  them.  This  of 
course  required  some  time,  and  is  another  cause  of  the  delay  of  this 
book.  Although  these  Essays  may  afford  but  little  new  information  to 
those  who  have  already  examined  the  subject  thoroughly,  yet  they 
are  considered  by  competent  judges  as  calculated  to  remove  prejudi- 
ces, to  diffuse  the  truth  as  it  is  in  Jesus,  and  to  put  away  human  in- 
ventions from  God's  holy  worship.  Notwithstanding  the  variety  of 
excellent  and  useful  treatises  already  before  the  public,  yet  some  are 
too  short  to  meet  every  objection,  and  others  are  too  large  and  expen- 
sive for  general  usefulness.  In  the  present  work,  a  proper  medium 
has  been  aimed  at,  and  the  public  will  be  able  to  judge  how  far  the 
author  has  been  successful. 

To  avoid  every  expression  in  the  least  calculated  to  give  offence, 
has  been  my  desire  and  care;  but  as  perfection  cannot  be  expected 
in  this  life,  1  hope  the  reader  will  ascribe  every  failure  in  this  partic- 
ular to  inattention  rather  than  design.  The  reader,  and  especially 
the  reviewer,  will  please  to  remember,  that  the  author  is  a  foreigner, 
and  does  not  profess  to  be  a  master  of  the  English  language.  A  sense 
of  his  deficiencies  in  this  respect,  would  certainly  have  prevented 
liim  from  thus  appearing  before  the  public  ;  but  the  persuasion  of  his 
friends,  a  conviction  of  duty  "  to  give  a  reason"  for  his  conduct,  and 
a  desire  to  be  useful  to  others,  have  prevailed  with  him  to  publish 
these  Essays.  Should  this  humble  attempt  prove  a  blessing  to  the 
reader,  the  glory  shall  be  to  Jehovah,  Father,  Son,  and  Holy  Ghost. 
■world  without  end.  Amen. 
JVewark,  February,  1823, 


PREFACE  TO  THE  SECOKD  EDITION. 


^V, 


I 


c  „ .    /' 

The  rapid  sale  of  the  former  edition,  the  eneolitiiums  of  reviewers,' 
and  the  frequent  calls  for  the  work  have  encouraged  tiM>  author  to 
revise  and  publish  this  edition. 

Among  the  many  publications  on  Baptism,  the  author  has  met  with 
comparatively  few  of  a  practical  naUne.  He  has  therefore  added  the 
Sixth  Essay.  Several  communications  have  given  r.ae  to  the  Notes 
contained  in  the  Appendix. 

The  Contents  of  the  work  are  given  at  full  length  to  facilitate  a 
reference  to  the  different  parts. 

That  the  work  may  prove  an  extensive  and  lasting  blessing  to  every 
reader,  and  greatly  promote  the  glory  of  Jehovah,  is  the  most  sincere 
prayer  of  THE  AUTHOR. 

JS'ewark,  JV.  J.  February^  1830, 


)<» 


Introduclion.     Preface.     Do.  tv  1,'ie  present  Edition. 

Essay  1.   Gentritl  Obse.rvalluiis  on  poMivt  Laws  or  Jnstituiions, 

The  nature  of  a  posnive  l<tw  e.-«cii!iall_v  itiffn's  irom  that  oi  a  moral  law 
— The  obligrttion  lo  obey  s  positive  Uw  arups  solely  from  the  authority  of 
the  Lawgiver — Ihe  Ihw  cf  the  iiigiiuitinn  Is  the  only  rule  of  obedience- 
It  must  be  plain  and  explicit — A'liii-  i>:ii  ihc  Lfi"  giver  himself  has  a  right 
to  alter  it — Nothina  nmsi  lie  art  iei!  io,  oi  irflen  Irom  it — To  neglect  or 
slight  it  is  highly  crimiii  li  —  W'iifu!  -n  voliminry  ignorance  is  no  excuse  for 
neglecting  it — Propositions  Irom  ti;siiOj)  Hoadly — importance  of  this  Es- 
say— page  13  to  26 

Essay  II    Btlieveis  !he  only  Subjects  of  Baptism. 

Every  religious  ubservinico  Uiit  s'.nc;Kiiie<i  by  divine  precept  or  Scripture 
example,  is  unlawful  and  displeasmp  to  Gou — Sacred  Scripture  contains 
neither  precept  for,  nor  example  of,  intVint  Baptism  —  Hence  it  is  evident 
that  Infant  Baptism  is  without  a  wairaiil  fiom  Scripture,  and  cannot  but 
be  displeasing  to  God— That  iiif-iui  li;ipiism  was  not  priictised  by  Ihe  Apos- 
tles is  evident  from  the  tact,  th;it  iniiiy  born  of  pious  parents  were  not 
baptized  till  adults,  from  (he  acLiiowietiirmpnt  of  Pedobaptisfs — p.  26 — 35. 

Essay  111.  Arguments  in  favutir  of  Infant  Bapti.fm  staled  and  refuted. 

Express  declarations  ol  :-cMj»ii>ri  an-  appRriied  to — Such  as  our  Lord's 
commission  to  baptize  all  Nftlions — Such  as  rhe  promise  to  parents  and 
their  children.  Acts  ii  38.  3y — ^iuch  in  which  children  are  said  lo  be  holy, 
Rom.  xi.  16.  1.  Cor.  vii  14. — The  sanction  ol  the  Apostles  is  pleaded  in 
baptizing  households — Our  Lord's  coiidiici  to  children  is  pleaded — Analo- 
gy between  the  Old  and  New  Testament  dispensaliops  is  considered  as  an 
argument — The  Covenants  made  with  Al>r.;ham  statt  d — Baptism  did  not 
come  in  the  room  of  Circunicisinn — The  Ciiristian  Cliurch  lio  rontinuation 
of  the  Jewish  Cliurch — Signifiiaiion  of  the  word  Church — Nature  and 
constitution  of  tlie  Christian  Chinch — No  such  Church  until  the  day  of 
Pentecost — Infant  B<\piism  s»id  lobe  an  Apostolic  tradition — pp.  35 — 73. 
Essay  iV,   Immersion  the  only  Scripturiil  jilode  of  Baptism. 

This  is  evident  from  flie  sigi-.ificatioii  ;if  the  vi  ord  osi-d — It  is  confessed 
by  many  Pedobaptists — I'h?  naiiire  of  the  Insti'jition  requires  the  words  to 
be  plain,  &,c. — Those  who  have  iianslateri  the  orijinal  word  have  rendered 
it  "  to  immerse" — The  metaphorical  use  shews  it  lo  sij^nify  immersion — 
From  the  places  selected  lor  mn  administration  of  the  ordiniince — From 
the  practice  of  the  pnmitive  Churclies — From  the  jirnctice  of  the  Greek 
Church — From  the  design  of  the  nidinnnce.—  PTges  73 — 91. 
Eissay  V     Ohjections  answered. 

Female  communion  and  Die  change  of  llie  Sal'bath — No  law  against 
infant  baptism,  or  the  right  of  chddren  not  abrogated — The  Christian 
Church  a  mere  continuation  of  ihe-fewish  Church — if  Ihe  Church  did  not 
commence  in  Ai^raham's  family  then  God  whs  without  a  Cliurch  for  2,0G0 
years — Unbelieveis  have  been  received  into  the  Cliurch,  why  not  children  ? 
— The  Covenant  of  Abraham  not  fsbrogaieii — John's  baptism  a  mere  imi. 
tation  of  proselyte  baptism — Baptizo  signifies  to  wash  as  well  as  to  im- 
merse— 3,000  could  not  be  immersed  in  one  day — 7  he  Spirit  promised  by 
sprinkling  and  pouring — Iiwrnersion  considered  dangerous — Indecent- 
Mode  is  of  no  importance — Not  essential,  and  Baptists  lay  too  much  stress 
upon  it — Close  communion — Po(,r  &.illiieiateonly  i.rr  Baptists,  p. 91 — 12S. 
Essay  Vi     Practicat  Improvemmt. 

An  Address  to  members  of  the  Baptist  Denomination — Exhortation  to 
observe  all  things  that  Christ  has  commanded — Atistract  of  our  Lord's 
Sermon  on  the  Mount — Argumenis  or  motives  to  e;iforce  the  exhortation 
— The  authority  of  the  Lawgiver — Our  public  profession  at  Baptism  to  be 
disciples  of  Christ — Christ's  disci  les  -.110  known  by  bearing  their  Cross — 
by  brotherly  love  and  by  their  faithfuln.-ss — Our  duty  to  frlorify  God  and 
honor  Religion — its  necessity  for  ihc  obtaining  -of  Assurance — Address  to 
jPedobaptiits.—Page  128—162. 


To  quotations  from  the  writings  of  Pedobaptists,  contained 
in  the  following  Essays. 


Adding'ton,  Dr.  p.  42 
Alstedius,  75 

Anonymous,  66 

Assembly  of  Divines,  47 
Austin,  32 

Alsop,  Vincent     116 

B 

Ball,  60 

Barrow,  Dr.  36 

Basil,  confession  of  65 

Baxter,  27  31  37 

Bade,  124 

Bellamy,  Dr.  6  137 

Bennel,  Bp.  18  77 

Beza,  82 
Booth,      37  62  76  85  113  126  162 

Boston,  Ths.  30 

Bradbury,  19  57  77  121 

Brooke,  Lord  61 

Browne,  J.  66  99 

Brownlee,  Dr.  164 

Buck's  Diet.  99 

Buddeus,  20  75  87  88 

Burkitt,  50 

Burmannus,  82 

Burnett,  Bp.  20 

Butler,  Bp.  15 


Calerius,  38 

Calvin,        34  36  49  58  75  83  120 


Campbell, 

86 

Carpzovius, 

54  104 

Cattenburgh, 

59 

Cellarius, 

30 

Chambers, 

33 

Charnock, 

57 

Chauncy,  Dr. 

p.  65 

Claffgett,  Dr. 
Clarke,  Dr. 
Clerk,  Le 
Cocceius, 
Collins, 
Coiton,  John 
Courcy,  De 
Cow  drey, 
Cox.  Dr. 
Curceilaeus, 


Danrerse, 
Deyling^ius, 

D.-.ddridg-s, 
Dwig-hi,  Dr. 


94 

1961 

83 

33 

27 

66 

75 

30 

55  58 

33 

D 

33 

87  103 
41  43  47  50  124 
92 


E 


Edward,  John  38 

f)  IwHirds,  Joaat.       15  34 
Estms,  90 


Ferg-uson,  74 

P.a.ikius,  80 

Frv»;iki!0,  Dr.  112 

Fuller,  an  Episcopalian  30 


G 


Gerard.  Dr. 
Gerhardus, 
Gomarus. 
Goodman,  Dr. 
Goodwiu,  Dr. 


23 
20 
36 
18 
15' 


Gies^orv,  Nazianzen  32 
Griffin,'  Dr.  164 

Grosveaor,  Dr.        24  117 
Grotius,  35  45 

Gurtieras,  119 


INDEX  TO  QUOTATIONS. 


H 


Hall,  Arch. 


21  71  112  161    Palmer,   SI. 


30  36 


Hammond, 

41  47  107 

Perkins,  W. 

no 

Hebden, 

57 

Pictetus, 

90  123 

Heidanus, 

85 

PiersoD,  Dr. 

71 

Heidegger, 

20 

Piscator, 

83 

Helvetia,  Confession  65 

Poole, 

43  45 

Henry,  Mr. 

36  37  42  49  120 

R 

Hoadly,  Bp. 

24 

Reynolds,  Bp. 

80  no 

Holland,  Dr. 

33 

Ridgl},  Dr. 

77 

Hoorenbeckius 

,       34 

Robmson, 

87 

Hunter,  Dr. 

113 
J 

Roque,  De  La 
Salmanius, 

S 

33 
85 

James, 

124  147 

Samin. 

36  156 

Jennings,  Dr. 

71  103      ' 

Scaliger, 

105 

Jerubbaal, 

21 

Schmidius, 
Scott, 

107 
150  163 

K 

Seeker,  Abp. 
Sherlock,  Dr. 

113 

15  16  112 

Keckermannus 

111 

Staplerus, 

30 

King,  Lord  Chancellor  123 

T 

L 

Taylor,  Bp. 

17  19  2122 

Tillotson,  Bp. 

110 

Lawson, 

32 

Tombes, 

61 

Leigh, 

76 

Toweraon,  Dr. 

30 

Lewis,  Rev.  J. 

78 

Turrettiu, 

19  34  77  89 

Limborch, 

30  33  36  41  47 

Lomeierum, 

27 

V 

Luther,  Dr. 

30  90  140 

Venema, 

33  59  75  87  103 

M 

Vitringa, 
Voscius, 

61  75 
90 

Maccovius, 

36 

Maimonides, 

105 

w 

Marloratus, 

84 

Marshall, 

27 

Wadsworth, 

22 

Martin,  Dr. 

80 

Wall,  Dr. 

30  81111  133 

Martyr,  Justin 

128 

Waterland, 

22 

Mastricht, 

65 

Watts,  Dr. 

34  71 

Mason,  Dr. 

95  97  98  99 

Wesley,  John 

112 

Mather,  Cr.  Cotton  65 

Whitby,  Dr. 

41  47  71 

M'Lean, 

129  131 

Wilson, 

37 

Meierus, 

34 

Witsius,          41  54  74  81  88  15» 

Montesquieu. 

18  76 

Worcester,  Dr. 

37 

z 


Obserrer,  Nevr  York  111  122         Zanchitts, 
9treB,  Dr.  38  37  37  41  70  104  113  16d 


75  <e 


ESSAYS  ON  BAPTISM. 

ESSAY  1. 
General  Observations  on  Positive  Laws  or  Institutions. 

1.  The  nature  of  a  Positive  Law  essentially  difiers 
tiom  that  of  a  Moral  Law.  The  Matter  of  a  Moral  law, 
whether  it  be  of  the  nature  of  a  requirement  or  of  a  pro- 
hibition, commends  itself  as  holy,  just,  and  good,  and  must 
therefore,  be  unchangeable,  and  of  perpetual  obligation  ; 
but  a  positive  law,  whether  to  do  or  to  omit,  has  nothing 
either  of  good  or  evil  in  itself,  and  is  binding  ordy  by  vir- 
tue of  its  being  enacted;  and,  therefore,  may  be  changed 
at  the  will  and  pleasure  of  the  lawgiver.  Thus  the  Moral 
law  contained  in  the  ten  commandments,  writt^ m  by  the 
finger  of  Jehovah  on  two  tables  of  stone,  and  comprised 
by  our  Lord  and  Saviour  in  two  commandmenis  or  con- 
stitutional principles,  viz.  love  to  God,  and  love  to  men,  is 
so  reasonable  an  1  so  necessary,  that  heathen  philosophers, 
who  had  never  been  favored  with  the  light  of  Divine  Re- 
velation, taught  and  enforced  the  ob.servance  of  many 
of  the  duties  enjoined  in  it.     Rom,  i.  19 — 32.* 

Positive  laws  are  such  as  the  prohibition  from  eating 

*  The  fourth  c  "timandment,  so  far  as  it  relates  to  the  particular 
day  of  the  veek.  .md  the  part  of  time  to  be  devoted  to  the  wor- 
ship of  God,  is  of  ihe  nature  of  a  positive  institution,  ai.d  was,  there- 
fore, liable  to  be  changed  by  the  Institutor  ;  but  the  kf^ping'  of  some 
time  holy,  or  the  duty  of  worshippinj^  the  Creator,  is  ol  a  moral  na- 
ture, and  is,  therefore,  unchangeable  and  perpetually  obligator}'. 
The  first  day  of  the  week,  or  the  Lord's  day,  has  been  substitued  by 
liim  for  the  seventh  day. 


1'4  ESSAYS  ON    BAPTISM. 

of  the  tree  of  the  knowledge  of  good  and  evil ;  or  the 
command  to  sprinkle   the  blood  of  the  Passover  lamb 
on  the  door  posts.     It  is  obvious,  that  Adam's  eating, 
or   not  eating  of  that   tree,    might  have  been  a  thing 
as  indifferent  to  good  or  evil,  as  the  eating  or  not  eat- 
ing of  any  other  tree  in  the  Garden ;  but  because  God 
had   positively  forbidden   it,  the   eating  of  it  became  a 
crime,  the  awful  consequences  of  which  are  felt  to  the 
present  day.  In  like  manner,  the  mere  sprinkling  of  blood 
on  the  door  posts  or  the  omission  of  it,  had  nothing  good 
or  bad  m  itself ;  but  if  the  Israelites  had  neglected  the 
doing  of  it  in  that  night,  in  which  Jehovah  had  positively 
required  it,  their  omission  would  have  been  criminal,  and 
their  "  First-born"  would  have  been  exposed  to  the  sword 
of  the   destroying  angel.      The  same  distinction  is   evi- 
dent in  the  two  laws   given  to  Moses  on  Mount  Sinai ; 
the  moral  law  and  the  ceremonial  law.     The  former  is  of 
perpetual  obligation  upon  all  rational  beings.     Men  were 
as   much  bound  to  love  God   and  their  neighbor,  before 
that  law  was  engraven  upon  the  tables  of  stone,  as  after- 
ward.    But  the  ceremonial  law  was  binding  on  the  chil- 
dren of  Israel  exclusively,  and  that  only  during  a  certain 
period ;  for  there  was  no  intrinsic  value  in  it.     Hence, 
God  himself  testifies  that  "these  statutes  were  not  good, 
i.  e.  there  was  no  good  in  themselves,  only  as  they  were 
to  answer  a  certain  end ;  and,  when  that  end  was  accom- 
plished, their  observance  was  no  more  needed  than  be- 
fore their  appointment.     This  brief  statement  we  think 
sufficient  to  justify  our  next  observation,  viz. 

2.     That  the  obligation  to  obey  a  Positive  law  arises 
solely  from  the  authority  of  the  lawgiver. 

Our  obligation  to  obedience  arises  not  from  the  nature 
of  the  law,  but  from  the  authority  and  will  of  the  legisla- 
tor. If  God  commands  a  thing,  which  was  before  indif- 
ferent, it  is  as  much  a  law  as  if  it  were  ever  so  good  in 
its  own  nature.  As  soon  as  we  are  satisfied  that  an  institu- 
tion is  divine,  it  is  our  duty  to  observe  it,  although  we  may 
not  see  its  necessity  or  utility.  The  command  to  Abra- 
ham, to  sacrifice  his  son,  was  a  positive  order,  and  a  very 
strange  one  too  ;  seemingly  opposite  to  some  moral  or- 
ders given  out  before ;  and  yet  his  disposition  to  obey, 
>vhen  he  was  sure  of  a  divine  warrant  in  the  case,  has 


ESSAYS  ON    B.APTISM.  15 

placed  him  at  the  head  of  all  the  believing  world ;  as  hero  of 
faith,  the  father  of  the  faithful  and  the  friend  of  God. 

"  Moral  precepts,"  says  the  learned  Bishop  Butler,  "  are 
precepts,  the  reason  of  which  we  see ;  positive  precepts 
are  precepts,  the  reason  of  which  we  do  not  see.  Moral 
duties  arise  out  of  the  nature  of  the  case  itself,  prior  to 
external  command ;  positive  duties  do  not  arise  out  of  the 
nature  of  the  case,  but  from  external  command  ;  nor  would 
they  be  duties  at  all,  were  it  not  for  such  command,  receiv- 
ed from  Him,  whose  creatures  and  subjects  we  are.'' — 
Analogy  of  Religion,  Part  2,  ch.  1. 

The  pious  Jonathan  Edwards,  whose  praise  is  in  all  the 
churches,  justly  observes ;  "  Positive  precepts  are  the 
greatest  and  most  proper  trial  of  obedience :  because  in 
them  the  mere  authority  and  will  of  the  Legislator  is  the 
sole  ground  of  the  obligation,  and  nothing  in  the  nature  of 
the  things  themselves ;  and,  therefore,  they  are  the  greatest 
trial  of  any  person's  respect  to  that  authority  and  will. " 
Sermons,  page  232.  Se^-mojis  on  Imp.  Sub.  p.  79. 

The  words  of  Dr.  Sherlock  shall  close  this  observation: 
"  What  is  matter  of  institution  depends  wholly  upon  the 
divine  will  and  pleasure  ;  and  though  all  men  will  grant, 
that  God  and  Christ  have  always  great  reason  for  their 
institutions,  yet  it  is  not  the  reason,  but  the  authority, 
which  makes  the  institution.  Though  we  do  not  under- 
stand the  reasons  of  the  institution,  if  we  see  the  com- 
mand, we  must  obey ;  and  though  we  could  fancy  a  great 
many  reasons  why  there  should  be  such  an  institution,  ii 
no  such  institution  appear,  we  are  free,  and  ought  not  to 
believe  there  is  such  an  institution  because  we  think  there  are 
reasons  assigned  why  it  should  be."  Preserv.  against  Pop. 
Title  9,  p.  419. 

3.  The  law  of  the  institution  is  the  only  rule  of  obe- 
dience. From  the  preceding  observations  it  is  evident, 
that  positive  institutions  in  religion  derive  their  whole 
being  from  the  sovereign  pleasure  of  God,  and  that  his 
pleasure  can  be  known  only  from  his  revealed  will.  It 
follows,  therefore,  that  we  cannot  know  any  thing  about 
the  precise  nature,  the  true  design,  the  proper  objects  of 
them,  or  the  right  mode  of  their  administration,  farther 
than  the  Scriptures  teach,  either  in  plain,  positive  precepts 
or  by  clear  example.  For  as  Dr  GooJrcm  observes:  "There 
is   this  difference  between  doctrinal  truths  and  institu- 


16  ESSAYS    ON  BAPTIS5I. 

tions,  that  one  truth  may  be,  by  reason,  better  fetched  out 
of  another,  and  more  safely  and  easily,  than  institutions. 
For  one  truth  begets  another,  and  truth  is  infinite  in  the 
consequences  of  it ;  but  so  institutions  are  not.'  Works, 
vol.  4.  Government  of  the  Church  of  Christ,  ch.  4.  p.  21. 

Moral  duty  may  be  proved  by  illation  ;  for  a  genuine  in- 
ference from  a  moral  principle,  relating  to  things  of  a 
moral  nature,  has  all  the  certainty  of  the  principle  itself: 
and  it  is  a  just  observation  of  Dr.  Bellamy  that  "  the  in- 
spired writings  of  the  Old  Testament  consider  these  two 
maxims,  that  zoe  must  love  God  zvith  all  our  hearts,  and 
our  neighbor  as  ourselves,  as  first  and  fundamental  princi- 
ples :  and  all  the  various  duties  which  they  urge,  respect- 
ing God  or  our  fellow  men,  are  but  so  many  inferences 
and  deductions  from  them."  True  Religion  Delineated,  p. 
143.  But,  when  positive  duties  are  under  our  notice; 
when  either  the  manner  of  performing  those  duties,  or  the 
proper  subject  of  them  is  before  us,  the  case  is  greatly  al- 
tered. For,  the  inquiry  being  entirely  into  the  sovereign 
pleasure  of  God,  concerning  an  article  of  human  duty, 
which  absolutely  depends  on  a  manifestation  of  the  divine 
will,  the  nature  of  the  case  forbids  our  expecting  any  in- 
telligence relating  to  it  except  that  which  arises  from  divine 
precept,  or  scriptural  precedent. 

How  strong  and  just  is  the  language  of  Dr.  Sherlock  to 
the  present  purpose  :  "  I  would  not  be  thought  wholly 
to  reject  a  plain  and  evident  consequence  from  Scripture  ; 
but  yet  I  will  never  admit  of  a  mere  consequence  to  prove 
an  institution,  which  must  be  delivered  in  j)lain  terms,  as 
all  laws  ought  to  be  ;  and,  where  I  have  no  other  proof, 
but  some  scripture  consequences,  I  shall  riot  think  it  equi- 
valent to  a  Scripture  proof  If  the  consequence  be  plain 
and  obvious,  and  such  as  every  man  sees,  I  shall  not 
question  it :  but  remote,  and  dubious,  and  disputed  cob- 
sequences,  if  we  have  no  better  evidence,  to  be  sure,  are 
a  very  ill  foundation  for  articles  of  faith,  or  ordinances  of 
worsVip.  Let  a  Protestant,  then,  tell  such  disputants, 
that  for  the  institution  of  Sacraments,  and  for  articles  of 
faith,  he  expects  plain  positive  proofs  :  that,  as  much  as 
the  Protestant  faith  is  charged  with  uncertainty,  we  desire 
a  little  more  certainty  for  our  faith,  than  mere  inferences 
from  Scripture,  and  those  none  of  the  plainest  neither. ' 
Preser.  against  Pop.  vol.  2.  Appendix,  p.  23. 


ESSAYS  ON    BAPTISM.  17 

On  this  principle  all  Protestants  proceed,  when  contend- 
ing with  Roman  Catholics  about  their  claims  of  prerog- 
atives and  their  numerous  rites,  viz.  that  nothing  short  of 
an  e.xphcit  grant,  ti  positive  command,  or  a  plain  exam- 
ple iu  the  New  Testament,  can  prove  their  divine  origin. 
Instances  might  be  multipHed  ;  a  few  shall  be  given  here- 
after. In  like  manner  do  Non-conformists  demand  of 
Episcopalians,  saying — "  Produce  your  zoarrant  for  this, 
that,  and  the  other, /Vom  our  only  rule  of  faith  and  praC' 
tice,  a  divine  precept,  or  an  apostolic  example,  relating  to 
the  point  in  dispute."  So,  when  Moses  v/as  directed  to  make 
the  Tabernacle,  nothing  was  left  to  his  wisdom,  prudence 
or  judgment ;  but  "  see,  saith  the  Lord,  that  thou  make  all 
things  according  to  the  pattern  shewed  to  thee  in  the 
mount."  Heb.  viii.  5.  Nor  does  it  appear  from  the  records 
of  the  Old  Testament,  that,  when  Jehovah  appointed 
any  branch  of  ritual  worship,  he  left  either  the  subjects  of 
it,  or  the  mode  of  administration,  to  be  inferred  by  the  peo- 
ple, from  the  relation,  in  which  they  stood  to  himself,  or 
from  general  moral  precepts,  or  from  any  branch  of  his 
moral  worship,  nor  yet  from  any  other  well  known  posi- 
tive rite ;  but  he  gave  them  special  directions  relating 
to  the  very  case  ;  and  those  directions  they  were  bound  to 
regard,  whether  they  appeared  in  a  pleasing  or  a  painful 
light.  I  shall  close  this  observation  in  the  words  of  the 
pious  and  learned  Bishop  Taylor ,  "  All  positive  precepts, 
that  depend  on  the  mere  will  of  the  lawgiver,  admit  no 
degrees,  nor  suppletory  and  commutation ;  because  in  such 
laws  we  see  nothing  beyond  the  words  of  the  law,  and 
the  first  meaning,  and  the  named  instance  ;  and  therefore 
it  is  tha't  in  individuo,  which  God  points  at ;  it  is  that  in 
which  he  will  make  the  trial  of  our  obedience ;  it  is  that 
in  which  he  will  so  perfectly  be  obeyed,  that  he  will  not  be 
disputed  with,  or  inquired  of,  lohy,  and  how,  but  just  ac- 
cording to  the  measures  there  set  down :  So,  and  no  more, 
and  no  less,  and  no  otherwise.  For,  when  the  will  of  the 
lawgiver  be  all  the  reason,  the  first  instance  of  the  law  is 
all  the  measures,  and  there  can  be  no  product  but  what  is 
just  set  down.  No  parity  of  reason  can  infer  any  thing 
else ;  because  there  is  no  reason  but  the  will  of  God,  to 
which  nothing  can  be  equal,  because  his  will  can  be  but 
one."     Ductor  Dub.  B.  2.  ch.  3.  §  18. 

4.     The  law  of  a  positive  institution  must  be  so  plain 
2* 


18  ESSAYS  ON    BAPTISM. 

and  explicit,  as  to  stand  in  no  need  of  any  other  assistance 
to  understand  it,  but  the  mere  letter  of  the  law.  As  a  rule 
must  be  straight,  not  bent  or  crooked,  if  we  would  draw- 
direct  lines  by  it,  so  must  laws  be  plain,  and  expressed 
in  words,  whose  signification  is  well  understood,  for 
they  are  for  the  direction  of  the  common  people  as  well 
as  for  the  learned.  They  must  be  as  the  words  of  a  fa- 
ther to  his  family.  Hence,  our  Pedobaptist  brethren,  in 
their  arguments  against  popish  traditions  and  superstitions, 
consider  it  not  only  necessary  that  a  positive  law  should 
be  plain,  but  nothing  less  than  blasphemy  to  suppose,  that 
either  Christ,  or  his  Apostles,  delivered  their  mind  in  words 
or  expressions  that  are  ambiguous,  or  cannot  easily  be  un- 
derstood. I  will  not  multiply  quotations,  but  select  only  a 
few. 

"The  term  Institution,'^  says  Dr.  Goodman,  "implies 
a  setting  up  de  novo,  or  the  appointing  that  to  become  a 
duty,  which  was  not  knowable ;  or,  at  least,  not  known  to 
be  so,  before  it  became  so  appointed.  For  this  word.  In- 
stitution, is  that,  which  we  use  to  express  a  positive  com- 
mand by,  in  opposition  to  that,  which  is  moral  in  the 
strictest  sense,  and  of  natural  obUgation.  Now,  it  is  very 
evident,  that  all  things  of  this  nature  ought  to  be  appointed 
very  plainly  and  expressly,  or  else  they  can  carry  no  obli- 
gation with  them :  for,  seeing  the  whole  reason  of  their 
becoming  matter  of  law,  or  duty,  lies  in  the  will  of  the  le- 
gislator; if  that  be  Xio\.  plainly  discovered,  they  cannot  be 
said  to  be  instituted,  and  so  there  can  be  no  obligation  to 
observe  them  ;  because  where  there  is  no  law,  there  can  be 
no  transgression ;  and  a  law  is  no  law,  in  effect,  which  is 
not  sufficiently  promulgated."  Preser.  against  Pop.  Title 
8.  p.  7. 

Baron  Montesquieu  observes ;  "  The  style  (of  laws) 
should  be  plain  and  simple ;  a  direct  expression  being  al- 
ways better  understood  than  an  indirect  one — it  is  an  es- 
sential article,  that  the  words  of  ti.e  laws  should  (be  adapt- 
ed to)  excite  in  every  body  the  ime  ideas.  The  laws 
ought  not  to  be  subtile;  they  are  designed  for  people  of  com- 
mon understanding,  not  as  an  art  of  logic,  but  as  the  plain 
reason  of  a  father  to  a  family."  Spirit  of  Laws,  B.  29. 
ch.  16. 

Mr    Benjamin  Bennet :  "  'Tis  a   reproach   to   the   Law- 
,  giver,  blasphemy  against  him,  to  suppose  that  any  of  his 


ESSAYS  ON    BAPTISM.  19 

upright  sincere  subjects  cannot  find  out  the  meaning  of 
fiis  laws,  with  all  their  care  and  diligence,  even  in  the  ne- 
cessary essential  points  of  their  faith  and  obedience.' 
Irenicum,  p.  60. 

Mr  Bradbury  :  "  The  words  (of  our  Lord,  Matt,  xxviii, 
19.)  ought  to  be  taken  in  their  plain  and  natural  sense, 
because  they  are  a  lasting  form  to  the  end  of  time.  For 
Christ  to  give  us  expressions,  that  people  cannot  under- 
stand, would  be  only  to  abuse  them.  'Tis  unwortby  of 
Him,  who  is  the  light  of  the  world,  in  whose  mouth  there 
was  no  guile.  (Such)  is  the  plain  and  natural  sense  of  the 
words  ;  and,  therefore,  to  twine  and  torture  them  with 
conjectures  and  maybes,  is  making  Christ,  not  a  teacher 
but  a  barbarian,  by  not  Uttering  words,  that  are  easy  to 
be  understood,"     Duty  and  Doct.  of  Bapt.  pp.  150.  173, 

Bishop  Taylor  remarks  :  "  It  is  certain  God  put  no  dis- 
guises upon  his  own  commandments,  and  thjc  words  are 
meant  plainly  and  heartily  ;  and  the  further  you  remove 
from  their  Jirst  sense  the  more  you  have  lost  the  purpose 
of  your  rule."     Ducior  Dubitant,  B.  I.  ch.  1.  p.  26. 

From  the  preceding  observations  we  make  the  following 
remark. 

5.  None  but  the  Lawgiver  himself  has  a  right  to  al- 
ter a  positive  institution.  Nothing  is  more  common  thai! 
for  Protestant  Pedobaptists  to  urge  the  necessity  of  adher- 
ing, strictly  adhering,  to  the  original  institution,  in  admin- 
istering the  holy  Supper  ;  and  which  is  common  to  every 
positive  institution  of  true  religion,  the  absurdity  and 
iniquity  of  departing  from  it,  on  account  of  any  supposed 
inconvenience.  Thus  Dr.  Clarke  :  "In  things  of  exter-^ 
iial  appointment,  and  mere  positive  institutions,  where  we 
cannot,  as  in  matters  of  natural  and  moral  duty,  argue  con- 
cerning the  natural  reason  and  ground  of  the  obligation, 
and  the  original  necessity  of  the  thing  itself;  we  have  no- 
thing to  do  but  to  obey  the  positive  command.  God  is  infi- 
nitely belter  able  than  we,  to  judge  of  the  propriety  and  use- 
fulness of  the  things  he  institutes ;  and  it  becomes  us  to 
obey  with  humility  and  reverence."  Expos.  Church  Cat. 
p.  305. 

"  The  command  of  Christ,"  says  the  judicious  Turret- 
tin,  "  ought  not  to  be  violated  under  any  pretence  what- 
ever ;  and  in  what  way  soever  the  thing  signified  may  be 


20  ESSAYS  ON    BAPTISM. 

received,   the  sigii,   appointed  by  Christ,  is  always  to  b^ 
iet<iined."     Institut.  Loc.  19.  Q,u8est.  25,  §  22. 

The  learned  Mr.  Heidegger  observes:  "  There  is  in 
the  church  no  more  power  of  changing  the  rites  of  the 
Sacraments  appointed  by  Clirist,  than  there  is  power  of 
changing  his  word  or  law.  For  as  his  word  contains  a 
i^ign  audible  so  those  rites  contain  a  visible  sign  of  his 
divine  will."     See  Dr.  De  Veil  on  Acts,  viii.  38. 

"  All  reasoning  upon  this  head,"  says  Bishop  Burnet, 
"  is  an  arguing  against  the  institution  ;  as  if  Christ  and 
his  Apostles  had  not  well  enough  considered  it,  but  that 
twelve  hundred  years  after  them,  a  consequence  should  be 
observed,  that  till  then  had  not  been  thought  of,  which 
made  it  reasonable  to  alter  the  manner  of  it.  He,  who  in- 
stituted it,  knew  best  what  was  most  fitting  and  most  rea- 
sonable ;  and  we  must  choose  rather  to  acquiesce  in  his 
commands,  then  in  our  own  reasonings."  Expos.  39  Art. 
p.  436. 

Buddeus  declares  :  "  God  had  the  wisest  reasons,  why 
he  would  have  an  appointment  administered  in  this  or  the 
other  manner.  It  is  not  lawful,  therefore,  for  men  to  alter 
any  thing,  or  to  mutilate  the  appointment.  Thus  the  Sa- 
craments are  to  be  used,  not  according  to  our  own  plea- 
sure, but  in  the  manner  appointed  by  God.  '  Institut. 
Theol.  Moral  p.  1.  c.  5.  §  18..p  2.  c.  2.  §  50.  Gerhardus 
says  :  "  Seeing  that  a  Sacrament  depends  entirely  on  the 
appointment  of  God,  when  we  do  not  what  God  has  ap- 
pointed, it  certainly  will  not  be  a  Sacrament."  Loc. 
Theol.  tom.  4.  de  Sacram.  §  52. 

6.  Nothing  must  be  added  to,  or  taken  from,  a  po- 
sitive institution.  This  remark  is  abundantly  confirmed 
by  our  Pedobaptist  brethren.  We  are  repeatedly  told, 
that  no  man,  nor  council  of  men,  has  a  right  to  add  any 
thing  to  the  appointed  worship  of  God  ;  for  the  Lord 
Jesus  Christ  is  very  jealous  of  his  honor.  Thus  the  great 
and  pious  Dr.  Owen :  "  That  principle,  that  the  Church 
hath  poioer  to  institute  and  appoint  any  thing,  or  ceremony 
belonging  to  the  worship  of  God,  either  as  to  matter  or 
to  manner,  beyond  the  orderly  observance  of  such  circum- 
stances as  necessarily  attend  such  ordinances  as  Christ 
himself  has  instituted,  lies  at  the  bottom  of  all  the  horrible 
superstition  and  wars,  that  have  for  so  long  a  season  spread 
themselves  over  the  face  of  the  christian  world ;  and  it  is 


ESSAYS  ON    BAPTISM.  21 

the  design  of  a  great  part  of  the  Revelation  (of  John)  to 
make  a  discovery  of  this  truth."  Commim.  with  God,  P. 
2.  ch.  5.  p.  169.  Memorable  are  the  words  o^  Arch.  Hall : 
"  God  will  bless  nothing  but  his  own  Institutions.  The 
inventions  of  men,  in  serving  God,  are  as  unprofitable,  as 
they  are  wicked  and  presumptuous.  Deut.  xii.  31,  32. 
We  cannot  think  God  will  honor  the  inventions  of  men. 
however  they  may  be  dignified  with  the  specious  names  of 
useful,  decent,  agreeable,  or  prudent  contrivances ;  yet  if 
they  are  an  addition  to  his  system,  will  he  not  say,  who 
has  required  these  things  at  your  hands  ?"  Viezv  of  Gos- 
pel Church,  pp.  33.  82.  Another  learned  Pedobaptist,  writ- 
ing against  popery,  justly  observes  :  "  We  deny  that  there 
are  any  accidental  parts  of  instituted  worship  :  for,  if  in- 
stituted, {i.  e.  commanded  by  Christ)  it  cannot  be  acci- 
dental :  (i.  e.  left  to  our  liberty,  as  what  may  or  may  not  be 
done  without  sin,)  if  accidental,  it  may  be  a  part  of  some- 
thing else,  but  of  the  instituted  worship  of  Christ  it  cannot 
1)0. — Circumstances  ot  worship  (as  such)  undetermined  by 
the  Lord,  to  be  appointed  by  men,  we  deny. — These  cir- 
cumstances are  such  as,  without  which  the  v/orship  is  per- 
fect, or  it  is  not.  If  the  frst,  we  need  them  not ;  they  are 
vain,  fruitless,  we  having  without  them  a  perfect  worship. 
If  the  second,  the  worship  God  has  commanded,  as  it  comes 
out  of  his  hands,  without  human  additaments,  is  imper- 
fect, but  this  is  httle  less  than  blasphemy.  To  assert,  it  is 
lawful  to  conform  to  any  part  of  instituted  worship,  with- 
out warrant  from  the  Scripture,  reflects  sadly  upon  the 
wisdom  and  faithfulness  of  Christ.  For,  either  he  was 
not  wise  enough  to  forsee  that  such  a  part  of  worship 
was,  or  would  be  requisite  ;  or,  had  not  faithfulness  enough 
to  reveal  it :  though  the  Scripture  compares  him  to  Moses, 
for  faithfulness,  who  revealed  the  whole  will  of  God,  to 
the  making  of  a  pin  in  the  Tabernacle."  Jerubhaal,  ch. 
2.  p.  154.  Our  next  remark,  arising  from  the  preceding 
observations,  is, 

7.  That  it  is  highly  criminal  to  neglect  or  slight  a  posi- 
tive institution. 

This  is  strenuously  maintained  by  our  Pedobaptist 
brethren.  Thus  the  pious  Bishop  Taylor  :  "  The  positive 
laws  of  Jesus  Christ  cannot  be  dispensed  with  by  any  hu- 
man power  :  all  laws  given  by  Christ  are  now  made  for  ever 
;t<%  be  obligatory.     Ductor  Dub.  B.  2.  ch.  3.  p.  334.     Do^t 


52 


ESSAYS  ON    BAPTISM. 


tor  Waterland,  the  great  champion  for  truth,  saith  :  "  Posi- 
tive duties  stand  upon  moral  foot ;  to  obey  God  in  whatso- 
ever he  commands,  is  the  first  moral  law,  and  the  funda- 
mental principle  of  all  morality.  The  reason  of  things, 
and  the  relation  we  bear  to  God,  require  that  God  should 
he  obeyed  in  matters  otherwise  indifferent :  and  such  obe- 
dience is  moral,  and  the  opposite  disobedience  immoral ; 
positives,  therefore,  while  under  precept,  cannot  be  slight- 
ed without  slighting  morals  also.  In  short,  positive  laws, 
as  soon  as  enacted,  become  part  of  moral  law ;  because, 
as  I  said,  universal  obedience  to  God's  commands  is  the 
first  moral  law  into  which  all  laws  resolve.  Whenever 
})ositive  duties  are  so  performed  as  to  become  true  obe- 
dience, they  are  as  valuable  in  God's  sight  as  any  moral 
performances  whatever,  because  obeying  God's  voice  is 
all  in  all.  Obedience  was  the  thing  insisted  upon  with 
Adam,  with  Abraham,  with  Saul,  and  with  many  others, 
in  positive  instances  ;  and  God  laid  as  great  a  stress  upon 
obedience  there  as  in  any  moral  instances  whatever.  To 
conclude,  then,  moral  performances,  without  the  obe- 
dience of  the  heart,  are  nothing ;  and  positive  perform- 
ances without  the  like  obedience,  are  nothing,  but  the  sin- 
cere obeying  of  God's  voice  in  both,  is  true  religion  and 
true  morality."     Scripture   Vindicated,  part  3.  pp.  37.  71. 

The  just  reasoning  of  Mr.  Wadsworth  on  the  Lord's 
Supper,  applies  with  equal  f9rce  to  any  other  positive  in- 
stitution. "  Some  may  say,"  he  observes,  "sure  God  will 
not  be  so  much  concerned  with  a  failure  in  so  small  a  punc- 
tilio  as  a  ceremony.  True  it  (the  Lord's  Supper)  is  a  ce- 
remony, but  it  is  such  a  one  that  bearetii  the  stamp  of  the 
authority  of  the  Lord  Jesus.  If  he  appoints  it,  will  you 
slight  it,  and  say,  it  is  but  a  ceremony  ?  It  is  but  a  cere- 
mony',  but  you  are  greatly  mistaken,  if  you  think  that, 
therefore,  there  is  no  danger  to  neglect  it.  What  was  the 
tree  of  knowledge  of  good  and  evil  but  a  ceremony  ?  Yet 
for  disobedience  in  eating  thereof,  do  you  not  know  and 
feel  what  wrath  it  hath  brought  on  the  whole  race  of  man- 
kind? And  tell  me,  was  circumcision  anymore  than  a 
ceremony  ?  Yet  it  had  almost  cost  Moses  his  life  for  neg- 
lecting to  circumcise  his  son  ;  for  the  angel  stood  ready 
with  his  sword  to  slay  him,  if  he  had  not  prevented  it  by 
his  obedience,  Exod.  iv.  24.  26.  So  for  the  Lord's  Sup- 
per, as  much  a  ceremony  as  it  is,  yet,  for  the  abuse  of  it, 


ESSAYS  ON    BAPTISM.  23 

some  of  the  church  (at  Corinth)  were  sick  and  weak, 
others  fell  asleep,  i.  e,  died  :  and  if  God  did  so  severely 
punish  the  abuse,  how  think  ye  to  escape,  that  presumphi- 
ously  neglect  the  use  thereof?  Bnt  I  am  regenerate  and 
become  a  new  creature  ;  I  do  not  fear  that  God  zmll  cast  me 
atoay  for  the  disuse  of  a  ceremony. 

"  Is  this  the  reasoning  of  one  regenerate  ?  Surely  thou 
dost  not  understand  what  regeneration  nieaneth.  Is  it 
not  the  same  with  being  horn  of  God  ?  And  what  is  it 
to  be  obedient  to  the  Father,  but  to  do  as  he  commandeth  ? 
And  has  he  not  commanded  you,  by  his  Son,  to  remember 
your  Saviour  in  this  Supper  ?  When  you  have  considered 
this,  then  tell  me  what  you  think  of  this  kind  of  reasoning. 
I  am  a  child  of  God,  therefore  I  xoill  presume  to  disobey 
him.  He  bids  me  remember  Jesus  in  this  Supper,  and  I  nnll 
not.  Methinks  thou  blushest  at  the  very  mentioning  of  if. 
And  what  if  he  should  not  cast  thee  quite  off  for  this  neg- 
lect ?  yet  thou  hast  no  reason  to  think,  but  that  either 
outwardly  or  inwardly,  or  both,  he  will  scourge  thee  for 
this  sin  before  thou  diest."  Supplem.  to  Morn.  Exerc. 
Cripplegate,  p.  243.     I  will  add  but  one  testimony  more. 

Dr.  Gerard  reasons  thus  :  "A  total  disregard  to  the 
positive  and  external  duties  of  religion,  or  a  very  great  neg- 
lect of  them,  is  justly  reckoned  more  blameable,  and  a 
b-tronger  evidence  of  an  unprincipled  character,  than  even 
some  transgressions  of  moral  obligation.  Even  particular 
positive  precepts,  as  soon  as  they  are  given  by  God,  have 
something  moral  in  their  nature.  Suppose  the  rites  which 
are  enjoined  by  them  perfectly  indifferent  before  they 
were  enjoined ;  yet,  from  that  moment,  they  cease  to  be 
indifferent.  The  divine  authority  is  interposed  for  the 
observance  of  them.  To  neglect  them  is  no  longer  to 
forbear  an  indifferent  action  ;  or  to  do  a  thing  in  one 
way  rather  than  another,  which  has  naturally  no  greater 
propriety  :  it  is  very  different ;  it  is  to  disobey  God  ;  it  is 
to  despise  his  authority  ;  it  is  to  resist  his  will.  Can  any 
man  believe  a  God,  and  not  acknowledge  that  disobe- 
dience to  him  and  contempt  of  his  authority  is  immoral, 
and  far  from  the  least  heinous  species  of  immorality?" 
Sermons,  vol.  I,  page  312. 

8.  Nor  will  a  wilful  or  voluntary  ignorance  in  the 
least  diminish  the  crime  of  neglecting  a  positive  institu- 
tion.    "  The  criminal  cause,"  says  the  eloquent  an-d  pro- 


24  ESSAYS  ON    BAPTISMi 

found  Dr.  Grosvenor,  "  of  not  seeing  the  evidence  of  such 
appointments,  are,  in  this  case,  as  in  many  other  cases, 
non-inquiry,  laziness,  prejudice,  !ust,  pride  and  passion. 
That  an  ignorance  owing  to  these  causes,  cannot  be  plead- 
ed for  a  neglect  of  any  of  God's  appointments,  is  so  much 
the  general  sense  of  all  casuists,  that  I  shall  only  add  here 
that  it  is  at  every  man's  peril,  hozo  he  comes  not  to  know  the 
will  of  God,  as  well  as  not  to  do  it.  We  must  look  to  it 
how  we  came  not  to  see  the  appointment,  and  must  answer 
that  to  God  and  our  own  conscience.  It  is  not  enough  to 
sa^,  Lord,  I  did  not  know  it  zuas  appointed ;  when  the  an- 
swer may  justly  be,  you  never  inquired  into  the  matter  ; 
you  never  allowed  yourself  to  think  of  it;  or  if  you  did, 
you  resolved  in  your  mind  that  you  woidd  not  be  convinced. 
You  made  the  most  of  every  cavil,  but  never  minded  the 
solution  to  any  of  your  objections."  Moral  obligation  to 
the  positive  appointments  in  religion. 

9.  Dear  Reader,  I  have  now,  in  as  brief  a  manner  as 
possible,  and  rather  in  the  very  words  of  our  Pedobaptist 
brethren  than  in  any  other  way,  stated  the  diflerence  be- 
tween the  nature  of  a  positive  and  a  moral  law  ;  and  shown 
that  the  authority  of  the  lawgiver  is  the  sole  ground,  and 
the  zoords  of  the  institution  the  07ily  rule,  of  our  obedience  ; 
and  that  from  thence  it  follows,  that  the  rule  or  words  of 
the  institution  must  be  plain,  clear,  and  explicit.  I  have 
interspersed  a  few  remarks,  and  shall  now  sum  up  the 
whole  in  the  few  propositions  of  that  dispassionate  and 
powerful  reasoner,  Bishop  Hoadly,  a  zealous  Pedobaptist. 

"  I.  The  partaking  of  the  Lord's  Supper"  (and  which 
is  equally  applicable  to  the  ordinance  of  baptism)  "is  not 
a  duty  of  itself,  or  a  duty  apparent  to  us  from  the  nature 
of  things  ;  but  a  duty  made  such  to  christians  by  the  posi- 
tive institution  of  Jesus  Christ. 

"11.  jill  positive  duties,  or  duties  made  such  by  insti- 
tution alone,  depend  entirely  on  the  will  and  declaration 
of  the  person  who  institutes  or  ordains  them,  with  respect 
to  the  real  design  and  end  of  them,  and,  consequently,  to 
the  due  manner  of  performing  them.  For,  there  being  no 
other  foundation  for  them  with  regard  to  us,  but  the  will  of 
the  institutor,  this  will  must,  of  necessity,  be  our  sole  direc- 
tion, both  as  to  our  understanding  their  true  intent,  and 
practising  them  accordingly ;  because  we  can  have  no 
ether  direction  in  this  sort  of  duties,  unless  we  will  have 


laSSAYS  ON   BAtTlSM.  25 

(recourse  to  mere  invention,  which  makes  them  our  ozcji 
institutions,  and  not  the  institutions  of  those  who  first  ap- 
pointed them. 

"  III.  It  is  plain,  therefore,  that  the  nature,  the  design 
and  the  due  manner  of  the  Lord's  Supper,  must,  of  neces- 
sity, depend  upon  what  Jesus  Christ,  who  instituted  it,  hath 
declared  about  it. 

"  IV.  It  cannot  be  doubted,  that  he  himself  sufficiently 
declared  to  his  first  and  immediate  followers,  the  whole  of 
what  he  designed  should  be  understood  by  it,  or  implied 
in  it.  For,  this  being  a  positive  institution,  depending  en- 
tirely upon  his  will,  and  not  designed  to  contain  any 
thing  in  it,  but  what  he  himself  should  please  to  affix  to  it, 
it  must  follow  that  he  declared  his  mind  about  ii  fully  and 
plainly  ;  because,  otherwise,  he  must  be  supposed  to  insti- 
tute a  duty,  of  which  no  one  could  have  any  notion,  with- 
out his  institution  ;  and,  at  the  same  time,  not  to  instruct 
his  followers  sufficiently  what  that  duty  was  to  be. 

"  V.  It  is  of  small  importance,  therefore,  to  christians  to 
know  what  the   many  writers  upon  this  subject,  since  the 
time  of  the    Evangelists   and    Apostles,    have   aflirmcd ; 
much  less  can  it  be  the  duty  of  christians  to  be  guided  by 
what  any  persons  by  their  own   authority,  or  from  their 
own  imaginations,  may  teach  concerning  this  duty.     The 
reason  is  plain ;  because  in  the  matter  of  an  instituted 
duty,  (or  a  duty  made  so  by  the  positive  will  of  any  per- 
son )  no  one  can  be  a  judge,  but  the  institutor  himself,  of 
what  he  designed  should  be  contained  in  it :  and  because, 
supposing  him  not  to  have  spoken  his  mind  plainly  about 
it,  it  is  impossibli!  that  any  other  person  (to  whom  the  in- 
stitutor himself  never  revealed   his  design)  should  make 
up  that  defect.     All  that  is  added,  therefore,  to  Christ's 
institution,  as  a  necessary  part  of  it,  ought  to  be  esteemed 
only  as  the  invention  of  those  who  add  to  it :  and  the  more 
there  is  added,  (let  it  be  done  with  never  so  much  solemnity, 
and  never  so  great  pretences  to  authority,)  the  less  there 
is  remaining  of  the  simplicity  of  the  institution  as  Christ 
himself  left  it. 

"  VI.  The  passages  in  the  New  Testament,  which  re- 
late to  this  duty,  and  they  alone,  are  the  original  accounts 
of  the  nature  and  end  of  this  institution  ;  and  the  only  au- 
thentic declarations  upon  which  we  of  later  ages  can  safely 
depend.'     Works,  vol.  3.  p.  845,  &c. 

3  '* 


26  ESSAYS  ON    BAPTISM. 

10.  I  have  now  finished  the  first  Essay  on  Baptism. 
The  reader  will  probably  say,  and  what  has  it  to  do  with 
baptism  ?  The  subject  is  scarcely  mentioned  in  it.  True  : 
Neither  may  the  building  be  seen  as  yet,  although  the 
foundation  may  have  been  laid  with  much  care,  labor,  and 
e.\pense.  Still  it  is  the  foundation  which  supports  the 
whole  structure.  The  principles  contained  in  this  Essay 
are  the  foundation  of  the  following  Essays.  And  as  these 
principles  are  recognized  by  the  most  eminent  protestant 
authors  as  legitimate,  and  used  by  them  as  the  most  suc- 
cessful weapons  in  exploding  the  superstitions  of  popery, 
they  will  be  revered  by  their  successors.  I  shall,  there- 
fore, frequently  refer  to  the  observations  and  remarks  of 
this  Essay,  and  the  reader  is  affectionately  desired  to  keep 
them  in  mind  /  and  may  the  Great  Head  of  the  church 
write  them  upon  our  hearts,  and  make  them  the  rule  in  all 
our  religious  exercises,  until  we  shall  worship  him  in  the 
heavenly  Jerusalem  in  the  beauty  of  holiness. 

ESSAY  II. 


Believers  the  only  Subjects  of  Baptism. 

Dear  Reader  :  The  object  of  this  second  Essay  is  to 
shew,  that  Infants  are  not  proper  subjects  of  Bspti""'. 

This,  I  believe,  will  appear  evident  from  the  following 
considerations  :  Every  religious  observance,  not  sanction- 
ed by  divine  precept,  or  Scripture  example,  is  unlawful 
and  displeasing  to  God ;  sacred  Scripture  affords  neither 
precept  nor  example,  for  Infant  Baptism ;  therefore,  In- 
fant Baptism  is  unlawful,  and  displeasing  to  God. 

1.  With  respect  to  the  first  proposition,  viz.  that 
every  religious  observance  not  sanctioned  by  divine  pre- 
cept, or  Scripture  example,  is  unlawful,  and  displeasing 
to  God,  few  of  my  readers,  I  suppose,  will  have  any  objec- 
tion. That  the  sacred  Scriptures  are  the  only  rule  of 
doctrine  and  worship,  was  the  grand  principle  of  the  re- 
formation ;  and  Protestants  of  all  denominations  have,  in 
theory,  adopted  the  just  and  excellent  maxim,  -  The  Bible 
(^nly  is  the   religion  of  Protestants.''     In  addition  to  what 


ESSAYS  ON   BAPTISM.  27 

.  has  already  been  stated  in  the  preceding  Essay,  p.  20,  I 
will  quote  from  a  few  more  of  our  learned  and  pious  Pedo- 
baptist  divines.  Dr.  Ozoen  has  assured  us  :  "  That  divine 
revelation  is  the  only  foundation,  the  only  rule,  and  the 
only  law,  of  all  religious  worship  that  is  pleasing  to  God, 
or  accepted  by  him ;"  and  that,  "  when  once  a  person 
maintains  it  allowable  to  pass  over  the  limits  of  the  divine 
command,  there  is  nothing  to  hinder  him  from  running 
the  most  extravagant  length."  Theol.  L.  4.  Dig.  3.  §  8 
L.  5.  C.  15.  §  2.  Exp.  Heb.  Vol.  2.  pp.  68.  133. 

Bishop  Hopkin  says :  "  We  ought  not  to  worship  God 
with  any  other  external  worship,  than  what  himself  has 
commanded  and  appointed  us  in  His  Holy  Word.  The 
Scripture  has  set  us  our  bounds  for  worship,  to  which  we 
must  not  add,  and  from  which  we  ought  not  to  diminish ; 
for,  whosoever  does  either  the  one  or  the  other,  must  needs 
accuse  the  rule,  either  of  defect  in  things  necessary,  or  of 
superfluity  in  things  unnecessary  ;  which  is  an  high  affiont 
to  the  wisdom  of  God,  who,  as  He  is  the  object,  so  is  He  the 
prescriber,  of  all  that  worship,  which  he  will  accept  and 
reward."      Works,  p.  107. 

Another  learned  Pedobaptist  informs  us :  "  That  no- 
thing is  lawful  in  the  worship  of  God,  but  wl»»t  We  have 
precept  or  precedent  for ;  which  whoso  denies,  opens  a 
door  for  all  idolatry  and  superstion,  and  will-worship  in 
the  world."     Mr.  Collins,  in  Jerubbaal,  p,  487. 

Again  we  are  told,  that  "  Will-worship  was  always  con- 
demned of  God  ;  and  that  it  is  profane  to  present  to  God 
what  he  does  not  require,  or  to  perform  worship,  which  he 
did  not  appoint."  Christ.  Schotanus,  apud  Lomeierum,  dc 
vet.  Gent.  Lust.  Cap.  14. 

Mr.  Marshall  expresses  his  "  astonishment,  that  ever 
mortal  man  should  dare,  in  God's  worship,  to  meddle  any 
farther  than  the  Lord  himself  has  commanded."  In  Jerub- 
baal, p.  484. 

The  words  of  the  eminently  pious  Mr.  Baxter  shall  close 
tliis  particular.  "  What  man,"  says  he,  "  dare  go  in  a 
way,  which  has  neither  precept  nor  example  to  warrant  it, 
from  a  way,  that  has  a  full  current  of  both  ? — Who  knows 
what  will  please  God  but  himself?  and  has  he  not  told  us 
what  he  expects  from  us  1  Can  that  be  obedience,  which 
has  no  command  for  it  ?  Is  not  this  to  supererogate,  and 
to  be  righteous  overmuch  ?  Is  not  this  also  to  accuse 
God's  ordinances  of  insufficiency,  as  well  as  his  word  ;  as 


28  ESSAYS  ON    BAPTISM. 

if  they  were  not  sufficient  to  please  him  or  help  oar 
own  graces  ?  Oh,  the  pride  of  man's  heart,  that  instead 
of  being  a  law-obeyer,  will  be  a  law-maker  !  For  my  part, 
I  will  fear  that  God  will  be  angry  with  me  for  doing  no 
more  than  He  has  commanded  me,  and  for  sticking  close  to 
the  rule  of  His  word,  in  matter  of  worship,  but  I  should 
tremble  to  add  or  diminish."  Plain  Scrip.  Proof,  p.  24. 
303. 

Thus,  you  perceive,  dear  Reader,  from  these  testimo- 
nies, and  many  more  might  have  been  quoted,  all  from 
eminently  learned  and  pious  Pedobaptists,  that  every  reli- 
gious practice,  without  divine  precept,  or  Scripture  exam- 
ple, is  unlawful,  and  displeasing  to  God. 

I  proceed  to  shew  next, 

2.  That  sacred  Scripture  contains  neither  precept  for, 
nor  example  of.  Infant  babtism. 

Our  authority  for  baptizing  is  the  Commaiid  of  our  bless- 
ed Lord  and  Saviour,  in  his  commission  to  his  Apostles, 
which  the  Evangelist,  Matt.  ch.  xxviii.  19,  20.  thus  re- 
corded :  "  Go  ye,  therefore,  and  teach  all  nations,  baptiz- 
ing them  into  the  name  of  the  Father,  and  of  the  Son,  and 
of  the  Holy  Ghost :  teaching  them  to  observe  all  things 
whatsoever  I  have  commanded  you  ;  and,  lo,  I  am  with 
you  alway,  even  unto  the  end  of  the  world."*  The  Evan- 
gelist Mark,  being  much  shorter  in  all  his  narrations,  has 
thus  related  it,  ch.  xvi.  15,  16.  "Go  ye  into  all  the  world, 
and  preach  the  gospel  to  every  creature ;  he  that  believeth 
and  is  baptized,  shall  be  saved  ;  but  he  that  believeth  not, 
shall  be  damned." 

Hence  it  is  very  evident,  that  all  those  to  be  baptized 
must  Jirst  be  instructed,  believe,  and  become  disciples ; 
and  to  baptize  any  other  into  the  name  of  God,  would  be 
unwarrantable  presumption;  and  we  might  expect  a  reproof 
similar  to  that  which  God  gave  to  the  children  of  Israel, 

*  I  use  the  word  into,  instead  of  the  word  in  as  in  the  English  ver- 
sion, both  because  it  is  a  better  translation  of  the  Greek  word  eis,  and 
better  suits  the  meaning'  of  the  baptismal  formula,  which  signifies 
the  adoption  of  the  baptized  believer  into  the  family  of  God,  by  the  ap- 
propriation of  the  holy  name  of  the  Head  to  the  members.  Dr.  Dwight 
and  other  learned  men  have  done  the  same. 

Disciples  are  said  to  be  baptized  into  Jesus  Christ,  and  into  the  name 
of  Jesus  Christ,  to  signify  their  recognition  as  disciples.  In  Kom.  vi. 
3.  the  word  eis  is  translated  into.  "  Know  ye  not,  that  so  many  of  us 
as  were  baptized  into  Jesus  Christ,  were  baptized,  &.c.'' 


ESSAYS  ON    BAPTISM.  29 

saying,  "  When  ye  come  to  appear  before  me,  who  has 
required  this  at  your  hand,  to  tread  my  courts  ?  bring  no 
more  vain  oblations ;  incense  is  an  abomination  unto  me." 
Isa,  i.  12,  13.  Neither  does  the  New  Testament  furnish 
us  with  the  example  of  any  others  but  believers.  Among 
the  vast  multitude  that  came  to  Jehn,  he  would  baptize 
none  but  those,  that  brought  forth  fruits  meet  for  repent- 
ance. 

No  mention  is  made  of  any  infants  or  children  being- 
brought  to  him,  or  baptized  by  him.  Nor  do  we  hear  of 
a  child  being  baptized  by  the  disciples  of  Christ,  though 
they  baptized  more  people  than  John ;  and  among  the 
three  thousand  baptized  on  the  day  of  Pentecost,  we  find 
none  but  those  that  were  "  pricked  in  the  heart,  and  said 
men  and  brethren,  what  shall  we  do  ?"  "  Peter  said  unto 
them,  repent,  and  be  baptized."  Surely,  this  is  not  the 
exercise  of  infants  or  children.  Nor  is  there  a  single  in- 
stance of  the  Baptism  of  an  Infant,  in  all  the  accounts  of 
the  Baptisms  administered  by  the  Apostles.  One  such  ex- 
ample of  the  inspired  Apostles,  would  be  regarded  as  much 
as  the  command  of  our  Lord  and  Saviour ;  but  in  vain 
do  we  search  the  New  Testament  for  it.  They  invariably 
required  faith  in  Christ,  before  they  administered  this  sa- 
cred ordinance.  Those  baptized  on  the  day  of  Pentecost 
(as  we  have  just  mentioned)  were  such  as  were  convinced 
of  sin,  and  "gladly  received  the  Word."  Acts  ii.  41.  The 
Samaritans  were  men  and  vjomen,  who  believed.  Acts  viii. 
12.  The  eunuch  professed  his  frith,  that  Jesus  Christ  is 
the  Son  of  God.  Acts  viii.  36 — 38.  Saul  was  baptized  by 
Ananias,  not  only  as  an  adult,  but  by  the  express  com- 
mand of  Christ,  who  assured  him,  that  Saul  was  a  chosen 
vessel  and  a  praying  soul.  Acts  iv.  II.  15. 

Dear  Reader,  I  mo^t  affectionately  entreat  you  seriously 
and  candidly  to  examine  the  account  of  every  baptism 
mentioned  in  the  New  Testament ;  and,  I  am  confident, 
you  will  clearly  perceive,  that  the  subjects  are  characteriz- 
ed as  adults  and  believers.  They  are  either  called  disci- 
ples, or  such  as  have  believed,  or  had  received  the  Holy 
Ghost,  or  spake  with  tongues  and  prophesied,  or  were  men 
and  women,  &,c.  &c.  Yea,  many  of  our  most  eminenf 
Pedobaptist  brethren  have  confessed,  that  neither  precept 
nor  example  of  Infant  Baptism,  is  to  be  found  in  the  New 
Testament.     Let  us  hear  a  few  of  them. 

3* 


30  ESSAYS  ON    BAPTISM. 

Mr.  Cawdrey  :  "  The  Scriptures  are  not  clear,  that  In- 
fant Baptism  was  an  apostohcal  practice.  We  have  not 
iji  Scripture,  either  precept  or  example  of  children  bap- 
tized." Mr.  Tombes',  Antipaedo  Baptism,  Part  2,  p.  84. 

Stapferus  :  "  There  is  not  any  express  command  in  the 
Holy  Scriptures,  concerning  the  Baptism  of  Infants." — 
Theolog.  Poltm.  cap.  8.  §  1G47. 

T>r.  JVall :  "  Among  all  the  persons,  that  are  recorded 
as  baptized  by  the  Apostles,  there  is  no  express  mention 
of  any  infant — there  is  no  express  mention,  indeed,  of  any 
children  baptized  by  him,  /.  e.  John  the  Baptist."  Hist.  Inf. 
Bap.  Introduction,  p.  1.  55. 

Mr.  T  Boston :  "  There  is  no  example  of  Baptism  re- 
corded in  the  Scriptures,  where  any  were  baptized,  but 
such  as  appeared  to  have  a  saving  interest  in  Christ." 
/ForA-5,  384. 

Luther :  "  It  cannot  be  proved  l.y  the  Sacred  Scrip- 
tures, that  Infant  Baptism  was  instituted  by  Christ,  or  be- 
gun by  the  first  Gliristians,  after  the  Apostles."  Inst.  R's. 
f^aniti/  of  Inf.  Bap.  Part  2.  p.  8. 

Fuller,  an  Episcopalian  Minister  :  "  We  do  freely  con- 
fess, that  there  is  neither  express  precept,  nor  precedent, 
in  the  New  Testament  for  the  baptizing  of  Infants."  Irif. 
Bap.  Advocated,  p.  71. 

Cellarius :  "  Infant  Baptism  is  neither  commanded  in 
the  Sacred  Scripture,  nor  is  it  confirmed  by  Apostolic  ex- 
amples."    Apud  Schyn.  Hist.  Mennonit.  p.  168. 

Samuel  Palmer  :  "  There  is  nothing  in  the  words  of  the 
Institution,  nor  in  any  after  accounts  of  the  administration 
of  this  rite,  respecting  the  Baptism  of  Infants  ;  there  is  not 
a  single  precept  for,  nor  example  of  this  practice,  through 
the  whole  of  the  New  Testament."  Answer  to  Dr.  Priest- 
Icy  s  Address  on  the  Lord's  Sup.  p.  7. 

Limborch :  "  There  is  no  instance  that  can  be  produced, 
liom  whence  it  may  indisputably  be  inferred,  that  any  child 
was  baptized  by  the  Apostles.  The  necessity  of  Infant  Bap- 
tism was  never  asserted  by  any  Council  before  that  of  Car- 
thage, held  in  the  year  418."  Comp.  Syst.  Div.  B,  5.  C. 
'22.  Sec.  2 

Dr.  Towerson  :  "That  which  seems  to  stick  much  with 
the  adversaries  of  Infant  Baptism,  and  is  accordingly 
urged  at  all  times  against  the  friends  or  asserters  of  it,  is, 
<he  want  of  an  express  command,  or  direction,  for  the  ad- 


ESSAVS  ON    B-iPTISM,  31 

ininistering  of  Baptism  to  them.  Which  objection  seems 
to  be  the  more  reasonable,  because  Baptism,  as  well  as 
other  Sacraments,  receiving  all  its  force  from  Institution, 
they  may  seem  to  have  no  right  to,  or  benefit  by  it,  who 
appear  not  by  the  Institution  of  that  Sacrament  to  be  en- 
titled to  it ;  but  rather,  by  the  qualifications  it  requires,  to 
be  excluded  from  it."  Of  the  Sacram.  of  Bap.  Part  11.  p. 
349,  350. 

I  will  close  this  particluar  also  with  the  words  of  that 
eminent  divine,  Mr.  Baxter :  "  If  there  can  be  no  exam- 
ple given  in  Scripture,  of  any  one  that  was  baptized  with- 
out the  profession  of  a  saving  faith,  nor  any  precept  given 
for  so  doing  ;  then  must  we  not  baptize  any  without  it. 
But  the  antecedent  is  true  ;  therefore,  so  is  the  consequent. 
— In  a  word,  I  know  of  no  one  zoord  in  Scripture,  that 
gives  us  the  least  intimation  that  ever  man  was  baptized 
without  the  profession  of  a  saving  faith,  or  that  gives  tht 
least  encouragement  to  baptize  ajry  upon  another's  faith.'' 
Disp.  of  Right  to  Sacr.  p.  149.  151. 

Seeing,  then,  from  Scripture  and  from  the  testimony  of 
so  many  Pedobaptists,  that  there  is  neither  precept  for,  nor 
example  of  Infant  Baptism  to  be  found  in  the  New  Testa- 
ment, let  mc  ask,  dear  Reader,  whether  it  be  not  strange, 
yea,  absolutely  unaccountable,  that,  if  our  Lord  intended 
Infants  should  be  baptized,  and  if  they  were  actually  bap- 
tized by  the  Apostles,  it  should  not  be  so  much  as  once 
recorded.  And  the  entire  silence  of  the  inspired  writers 
on  this  head,  is  the  more  surprising,  because  they  were 
far  from  being  backward,  expressly  to  mention  children 
on  other  occasions  of  much  less  importance  to  the  purity 
of  christian  worship,  the  conduct  of  believing  parents,  and 
the  edification  of  our  Lord's  disciples.  See  Matt.  ii.  16.  xiv. 
■21.  XV.  38.  xix,  13.  Mark  x.  13.  Luke  xviii.  15,  Acts  vii.  19, 
xxi.  5. 

3.  It  having  thus  been  proved,  that  every  religious 
practice,  unsanctioned  by  divine  precept,  or  Scripture  ex- 
ample, is  unlawful  and  displeasing  to  God  ;  and  that  the 
sacred  Scriptures  contain  neither  precept  nor  example  for 
Infant  Baptism,  the  candid  reader  will  not  be  surprised 
that  I  came  to  the  conclusion,  that  Infant  Baptism  is  with- 
out a  warrant  from  Scripture,  and  cannot  but  be  displeas- 
ing to  God. 

Although  the  absence  of  Scripture  authority  is  argu- 
ment entire  and  satisfactory,  against  the  practice  of  Infant 


S-2  ESSAYS  ON    BAPTISM. 

Baptism,  I  think  it  proper  to  take  some  notice  of  the  his- 
tory of  Baptism,  in  the  early  ages  of  the  Christian  dispen- 
sation ;  since  certain  erroneous  statements  have  been  made 
by  some  modern  writers,  respecting  the  practice  of  those 
times.  The  reader's  attention  is,  therefore,  invited  to  the 
following  facts. 

4.  First,  History  records  numerous  instances  of  per- 
sons, children  of  pious  parents,  who  were  baptized  when 
adults,  which  would  certainly  not  have  been  the  case, 
had  infant  baptism  been  in  use.  Mr.  Lazoson  informs  us, 
"  that  Augustine,  the  son  of  the  virtuous  Monica,  being 
instructed  in  the  faith,  was  not  baptized  till  about  the  thir- 
tieth year  of  his  age.  Ambrose,  born  of  christian  pa- 
rents, was  instructed  in  christian  principles,  but  remain- 
ed unbaptized  till  he  was  chosen  Bishop  of  Milan.  Je- 
rome, born  of  christian  parents,  was  baptized  when  about 
thirty  years  old.  Xectarius  was  made  Bishop  of  Con- 
stantinople before  he  was  baptized."  Mr.  Lawson  pro- 
ceeds to  remark:  "It  seems  the  doctrine  of  FiWns  con- 
cerning dipping  or  sprinkling  ckHdren,  was  new,  and 
seemed  strange  to  Cyprian ;  seeing  he  could  not  ratify 
nor  confirm  the  same,  without  the  sentence  and  advice  of 
sixty-si.x  bishops.  Had  it  been  commanded  by  Christ, 
practised  by  the  Apostles,  and  continued  in  matter  and 
manner  to  Cyprian's  days,  there  had  not  been  a  necessity 
for  the  concourse  of  so  many  bishops  concerning  the  same. 
Buptismalogia,  pp.  75.  87. 

Bishop  Taylor  says,  "  St.  Ambrose,  St.  Hierom,  and  St. 
Austin,  were  born  of  christian  parents,  and  yet  not  bap- , 
tized  until  the  full  age  of  a  man  and  more."  In  Doctor 
fVall's  Hist.  Inf.  Bap.  p.  2.  ch.  2.  §  10. 

The  famous  Austin,  in  his  confessions,  having  said, 
"  I  was  then  signed  with  the  sign  of  his  (Christ's)  cross, 
and  was  seasoned  with  his  salt,  so  soon  as  I  came  out  of 
my  mother's  womb,  who  greatly  trusted  in  thee,"  his 
translator,  Doctor  W.  Wats,  has  the  following  note  up- 
on it:  "this  was  the  practice  of  the  primitive  times, 
by  which  religious  parents  devoted  their  children  unto 
Christ,  long  before  their  baptism,  which,  in  those  days, 
icas  deferred  till  they  rocre  able  to  answer  for  themselves." 
Austin's  Confes.  B.  1.  ch.  11,  p.  17. 

"  Gregory  Nazianzen,  born  in  the  year  three  hundred 
and   eighteen,  whose   parents  were   christians,  and  his 


ESSAYS  ON  BAPTISM. 


lather  a  bishop,  was  not  baptized  till  near  twenty-one  years 
of  age."     Du  Pin,  Cent.  4,  p.  159. 

"  Chrysostom,  also  born  of  christian  parents,  in  the  year 
three  hundred  and  forty-seven,  was  not  baptized  till  near 
twenty-one  years  of  age,"  Groiius  apud  Poli  Synop.  ad 
Mat.  xix.  14. 

5.  Secondly.  Not  a  few  of  the  most  eminent  Pedo- 
baptists  have  acknowledged  it.  Let  the  following  suffice, 
Danverse  :  "  Infant  baptism  was  not  practiced  until  the 
third  century ;  nor  enjoined  as  necessary  till  400  years 
after  Christ."  On  Bap.  p.  105.  Mr.  Chambers:  "It 
appears,  that  in  the  primitive  times  none  were  baptized  but 
ADULTS."  Cyclopedia,  Article  Baptism.  Venema :  "  It 
is,  indeed,  certain,  that  Pedobaptism  was  practised  in  the 
second  century  ;  yet  so,  that  it  was  not  the  custom  ot  the 
church,  nor  the  general  practice  ;  much  less,  was  it  gene- 
rally esteemed  necessary  that  infants  should  be  baptized." 
Hist.  Eccles.  tom.  3,  secul  2,  §  108.  Dr.  Holland  :  "In 
the  first  plantation  of  Christianity  amongst  the  Gentiles, 
such  only  as  were  of  full  age,  after  they  were  instructed 
in  the  principles  of  the  christian  religion,  were  admitted 
to  baptism."  In  Dr.  Wall's  Hist  Inf.  Bap.  Part  2,  ch.  2, 
p.  281.  M.  De  la  Roque  :  "The  primitive  church  did  not 
baptize  infants  ;  and  the  learned  Grotius  proves  it  in  his 
Annotations  on  the  Gospel."  In  Mr.  Stennett's  answer  to 
Mr.  Russen,  p.  188.  Curcellaeus  :  "The  baptism  of  in- 
fants, in  the  two  first  centuries  after  Christ,  was  altogether 
unknown"  Inst.  Relig.  Christ,  Lib.  1,  c.  12,  Diss.  Se- 
cund.  de  Pecc.  Orig.  §  56. 

One  observation  more  shall  close  this  part  of  the  sub- 
ject. Our  Pedobaptist  brethren  further  inform  us.  that 
none  but  believers  have  a  right  to  the  ordinance  of  bap- 
tism, or  can  derive  any  benefit  from  it ;  now  as  infants  can- 
not believe,  it  follows  that  they  have  neither  a  title  to 
baptism,  nor  can  derive  any  benefit  from  it. 

The  celebrated  Cocceius  informs  us,  "  that  Sacra- 
ments, properly  speaking,  were  instituted  for  believers, 
and  given  to  them,  Rom.  iv.  11;  that  is,  for  those  who 
hunger  and  thirst  after  righteousness."  Sum.  Doct.  Dc 
Foed.  c.  6,  §  209.  Limborch:  "The  subject  of  bap> 
tism,  to  whom  it  is  to  be  administered,  is  a  behever ;  one 
who  is  endued  with  a  true  taith  in  Jesus  Christ,  and 
touched  with  a  serious  repentance  for  his  past  offences," 


o4  ESSAYS  ON   BAPTISM. 

Syst.  Bio.  B.  5,  chap.  22,  §  2.  Meierus  :  "  None  have  a 
title  to  baptism  but  such  as  profess  faith  and  the  true  reH- 
gion."  Bib.  Brem.  class.  4,  p.  169.  Turretin :  "Faith, 
devotion,  and  an  internal  exercise  of  the  mind,  are  requir- 
ed to  the  efficacy  of  a  sacrament ;  because  the  scripture 
expressly  asserts  it,  Mark  .xvi.  16,  1  Cor.  xi.  27,  Acts  ii. 
.37,  38,  because  without  faith  it  is  impossible  to  please 
God,  Heb.  xi.  6  ;  and  because  the  promise,  as  contained 
in  the  sacraments,  and  faith  are  correlates.  Insti.  Loc.  19, 
Q.  8,  §  12.  Calvin:  "From  the  sacrament  of  baptism, 
as  from  all  others,  we  obtain  nothing,  except  so  far  as  we 
receive  it  in  faith."  Inst.  L.  4,  c.  15,  §  15.  Jonathan 
Edicards :  "  There  are  some  duties  of  worship  that  im- 
ply a  profession  of  God's  covenant,  whose  very  nature 
and  design  is  an  exhibition  of  those  vital,  active  princi- 
ples and  inward  exercises,  wherein  the  condition  of  the 
covenant  of  grace  consists — such  are  the  christian  sacra- 
ments ;  whose  very  design  is  to  make  and  confirm  a  pro- 
iession  of  and  compliance  with  that  covenant,  and  whose 
very  nature  is  to  exhibit  or  express  those  uniting  acts  of 
the  soul."  Hoornheekins :  "  Without  faith,  water  baptism 
cannot  by  any  means  be  lawful ;  for  the  command  is,  6c- 
lieze  first,  then,  also,  and  not  otherwise,  be  baptized.  Mark 
xvi.  16,  hb  that  believeth  and  is  baptized,  (^c.  Then,  they 
that  gladly  received  his  word  zoere  baptized.  Acts  ii.  41. 
If  thou  believest  with  all  thy  heart,  thou  mayest  be  baptized. 
Acts  viii.  37.  Acts  xvi.  31,  33."  Socin.  confut.  torn.  3,  p. 
389.  Dr.  Watts :  "  Faith  and  repentance  were  the 
great  things  required  of  those  that  were  admitted  to  bap- 
tism. This  was  the  practice  of  John,  this  tlic  practice  of 
the  Apostles,  in  the  history  ot  their  ministry.  Mat.  iii. 
Acts  ii.  38,  xix.  4,  viii.  37."  Berry  St.  Serm.  vol.  2.  pp. 
177,  178. 

In  closing  this  Essay,  I  cannot  but  express  my  hope, 
that  the  candid  and  conscientious  reader  will  see  the  im- 
propriety of  admitting  infants  to  the  sacred  ordinance  of 
baptism  ;  seeing,  that  the  law  of  a  positive  institution  is 
the  only  rule  of  our  obedience,  Pedobaptists,  eminent 
for  learning  and  piety,  being  judges;  (E.  I,  p.  15.)  and 
that  in  the  institution  of  baptism,  the  subjects  are  cha- 
racterized as  having  been  first  taught,  and  consequently 
become  disciples  and  believers  in  Christ,  which  is  not 
.applicable  to  infants  or  children.     They  further  declare, 


ESSAYS  ON    BAPTISM,  35 

that  every  part  of  religious  worship  requires  a  divine 
precept  or  scripture  example,  but  that  the  New  Testa- 
ment affords  neither  precept  nor  example  for  infant  bap- 
tism ;  it  follows,  therefore,  that  infants  have  no  right  to 
this  sacred  ordinance. 

I  am  perfectly  aware  that  our  brethren  endeavor  to 
prove  the  right  of  infant  baptism  by  scripture  inferences ; 
by  analogy  of  dispensations,  &c.  &c.  but  how  is  this 
consistent  with  their  declarations  already  cited,  (E.  I.  p.  14, 
16.)  that  in  positive  institutions  we  have  nothing  to  do 
icith  reasoning,  inferences,  analogy,  ^'C.  ^c.  but  that  the 
revealed  will  of  the  Legislator  is  the  sole  authority,  and 
the  words  of  the  law  the  only  rule  of  our  obedience  ? 
This  subject  reminds  me  of  the  fact  that  Hebrew  gram- 
marians give  rules  for  the  pronunciation  of  words  in  one 
chapter,  while  in  the  very  next  their  rules  are  contradicted 
and  violated  by  their  own  pronunciation.  Besides,  I  have 
diligently  examined  the  arguments  in  favor  of  infant  bap- 
tism, and  may  shew  in  the  next  Essay,  that,  whcH  weighed 
in  the  balance  of  the  sanctuary,  they  are  found  wanting. 


ESSAY  III. 

favor   of  Infard  Baptism,    stated  and  re-' 
fated. 

We  are  told  by  our  Pcdobaptist  brethren,  that  theiv 
practice  of  infant  baptism  is  sanctioned  by  express  Scrip- 
tures ;  by  the  example  of  the  Apostles  ;  by  our  Jjord's  conduct 
torijards  children;  by  analogy  ;  and  by  Apostolic  tradition. 

1.  Express  declarations  of  Scripture  are  appealed  to  for 
sanction. 

Our  Lord's  commission  to  baptize  all  nations.  Matt, 
xxviii.  19  "Go  yc,  therefore,  and  teach  all  nations,  bap- 
tizing them,"  &c. 

Here  our  Pedobaptist  brethren  reason  thus  :  "All  na- 
tions are  to  be  baptized  ;  but  children  are  a  part  of  all  na- 
tions ;  therefore,  children  have  a  right  to  baptism.''  This 
might  be  good  logic,  if  our  Lord  had  said  no  more  than 


36  ESSAYS    ON  BAPTISM. 

"  baptize  all  nations ;"  but  he  has  characterized  those  in 
all  nations  who  should  be  baptized  ;  namely,  disciples  and 
believers.  Those,  therefore,  who  are  not  capable  of 
learning  and  believijia:,  are  excluded  ;  and  such  are  infants. 
(See  Essay  TI.  p.  28.)  Besides,  it  is  acknowledged  by 
many  learned  Podol>aptists,  that  those  to  be  baptized, 
agreeably  to  our  Lord's  commission,  must  first  be  taught, 
or  discipled  ;  i.  e.  be  instructed  in  the  first  principles  of 
the  christian  religion  I  shall  select  only  a  few  of  their 
declarations. 

s.  Maccovius  :  '  We  assert,  that  our  Lord  enjoins  two  dif- 
ferent things  upon  his  disciples,  to  teach  and  to  baptize." 
Loci  Com.  p.  82  3. 

Saurin :  "  In  tiie  primitive  church,  instruction  preceded 
baptism,  agreeably  to  the  order  of  Jesus  Christ :  go  teach 
all  nations,  baptizing  them."  Scr.  torn.  1,  p.  301,  Ln 
Haye,  Edit.  3. 

Mr.  Samuel  Palmer :  "  There  is  nothing  in  the  words 
of  the  institution  respecting  the  baptism  of  infants."  An- 
swer  to    Dr.   Prieslit  /'.?  address  on  the  Lord's  Supper,  p.  7. 

Gomarus:  "  Fii  Matt,  xxviii.  19,  our  Lord  speaks  not  con- 
cerning infants,  but  aduits,  who  are  capable  of  instruc- 
tion."    Opera.  Thcolog.  p.  148. 

Limhorch  :  "  They  could  not  make  disciples,  unless  by 
teaching.  By  that  instruction  were  disciples  brought  to 
the  faith  before  they  were  baptized."  Mark  xvi.  15,  16. 
Inst.  L.  5.  c.  ^7,  §  7. 

Cahin:  "  Because  Christ  requires  teaching  before  bap- 
tizing, and  will  have  believers  only  admitted  to  baptism  ; 
baptism  does  not  .seem  to  be  rightly  administered,  except 
faith  precede."     In  Harm.  Exang.  Comment,  ad  loc. 

Dr.  Barrozo  :  "What  the  action  itself  enjoined  is,  and 
what  the  manner  and  form  thereof,  is  apparent  by  the 
words  of  our  Lord's  institution  :  going  forth,  saith  he, 
teach  or  disciple  all  nations,  baptizing  them.  The  action 
is  baptizing  or  immersing  in  water :  the  object  thereof, 
those  persons  of  any  nation  whom  his  ministers  can,  by 
their  instruction  or  persuasion,  render  disciples  ;  that  is, 
such  as  do  sincerely  believe  the  truth  of  his  doctrine,  and 
.seriously  resolve  to  obey  his  commandments."  Works, 
vol.  1,  p.  518. 

That  men  are  made  disciples  of  Christ  by  teaching,  and 
not  by  baptizing,  (as   Mr.  Henry  would  have  us  believe, 


ESSAYS  ON   BAPTISxM.  li^ 

Trealise  on  Baptism,  p.  114.)  is  acknowledged  .by  nume- 
rous Pedobaptists. 

Dr.  Owen :  "  By  the  disciples  of  Christ,  1  intend  them, 
and  them  only,  who  profess  faith  in  his  person  and  doc- 
trine, and  to  hear  him,  or  to  be  guided  by  him  alone,  in  all 
things  that  appertain  unto  the  worship  of  God,  and  their 
living  unto  him."  Ingiiiri/  into  the  Orig.  Xatnre  of  Churches, 
p.  120. 

Mr.  Wilson :  "  A  disciple  is  a  learner,  a  scholar,  who 
submitteth  himself  to  another  to  be  taught  any  learning. 
Acts  x\\  30.  Matt.  xi.  2.  One  who  learneth  the  doctrine 
of  Christ,  that  he  may  believe  and  practise  it."  Acts  xi.  16, 
Luke  xiv.  Xd^.   Christ.  Diet.  Article,  Disciple. 

Mr.  Baxter:  "  Ohjection ;  Any  one  is  a  disciple  that  is 
\villing  to  iearn  of  Christ.  Ansiver.  No  such  matter.  In 
an  improper  sense  you  may  so  call  them,  but  not  in  Scrip- 
ture sense,  where  a  disciple  and  a  christian  are  all  one. 
Acts  xi.  26.  But  not  every  one  that  is  willing  to  learn  of 
Christ,  is  a  christian  :  therefore,  not  a  disciple.  A  disci- 
ple of  Christ  is  one  that  will  take  him  for  the  great  pro- 
phet of  the  church,  and  will  learn  of  him  as  of  the  Christ 
None  arc  disciples  but  upon  the  account  of  either  saving 
faith,  or  the  profession  of  it."  Disput.  of  Right  to  Sac.  pp. 
95.  183. 

"  Were  there  occasion  for  it,"  says  the  venerable  Mr 
Booth,  "  quotations  of  this  kind  might  be  greatly  multi- 
plied  :  but  I  forbear,  and  shall  only  observe,  that  I  do  not 
recollect  a  single  author,  who,  upon  any  occasion,  explains 
the  term  disciple  in  such  a  manner  as  to  exclude  the  idea 
of  being  taught,  except  with  a  view  to  Pedobaptism.  Now 
must  not  that  be  a  bad  cause,  which  impels  wise  and 
learned  men  to  seek  a  refuge  for  it,  in  such  an  acceptation 
of  a  capital  term,  of  divine  law  as  has  no  parallel,  either  in 
Scripture  or  in  common  authors;  and  for  which  nothing 
«an  bo  pleaded  but  by  mere  hypothesis  ?"  Pedobap.  Exam. 
11.  p.  288. 

Is  it  not  astonishing,  that  men,  eminent  for  piety  and 
learning,  should  be  so  blinded  as  to  reason  as  follows  ? 

Dr.  fVorccster,  arguing  in  favor  of  infant  baptism,  says  ; 
'  In  his  commission  to  his  Apostles,  his  direction  was, 
that  all  nations  should  be  baptized,  and  children  constitute 
9.  part  of  every  nation."  Letters,  p.  115. 

Mr.  Henry :  "  If  it  be  the  will  and  command  of  the 

4 


38  ESSAYS  OX    BAPTISM. 

Lord  Jesus,  that  all  nations  should  be  discipled  by  bap- 
tism, and  children,  though  a  part  of  all  nations,  are  not 
excepted,  then   children  arc  to  be  discipled  by  baptism. 
Treatise  on  Bapt.  p.  114. 

Dr.  John  Edwards  :  "  This  general  commission  take? 
in  all  particulars.  Go  baptize  all  stations,  is  as  much  and 
as  full  as  if  Christ  had  said,  Go  baptize  all  men,  women, 
and  children."     Thcol.  Refer,  vol.  I.  p.  568. 

Calorius  argues  thus  :  "  He  who  commands  all  men  to 
be  baptized,  so  that  none  are  exempted,  of  any  age,  or 
sex,  or  condition,  would  have  infants  baptized,  no  less  than 
adults,  thereiore."  Socin.  Prcfi.  Dtsp.  ^'4.  Contr.  8.  p.  878. 
Wittenberg,  1652. 

The  reader  will  agree,  that  if  this  mode  of  reasoning 
proves  any  thing,  it  proves  a  great  deal  more  than  these 
authors  would  be  willing  to  practise.  If  all  that  belong 
to  a  nation  are  to  be  made  disciples  by  baptism,  "  without 
exception  of  age,  or  sex,  or  condition,"  by  what  authority 
can  they  refuse  baptism  to  the  unbelievmg  Jew,  the  de- 
luded Mahomedan,  the  idolatrous  heathen,  or  any  other 
infidel  ?  Nor  ought  they  to  wait  till  the  ordinance  is  re- 
quested ;  but  as  zealous  and  faithful  ministers  of  Christ, 
they  ought  to  baptize  every  one  they  meet  with,  without 
asking  any  question ;  for  their  commission  is,  "Go  yc. 
therefore,  and  disciple  ail  nations;  i.e.  baptizing  them. 
without  exception  of  age,  or  sex,  or  condition .'"  Further, 
to  harmonize  the  account  of  our  Lord's  commission  given 
by  Mark,  with  tliat  Jjy  Matthew,  rhey  must  paraphrase  it 
thus  :  "  Go  ye  into  all  the  world,  and  preach  the  gospel  to 
every  creature ;  ne  that  beheveth  and  is  baptized,"  that 
is,  he  that,  by  baptism,  is  put  into  the  way  of  becoming  a 
believer,  without  exception  of  age,  sex,  or  condition,  "  and 
7vithoui  regard  to  the  future,  whether  he  vt^ill  really  be- 
lieve or  not,"  shall  be  saved  ;  "but  he  that  believes  not," 
that  is,  he  that  is  not  put  into  the  way  of  becoming  a  be- 
liever, not  being  baptized,  "  shall  be  damned."  Whether 
this  reasoning  does  not  make  baptism  the  only  condition 
of  salvation,  the  reader  is  able  to  judge. 

The   promise  to   children   mentioned  Acts   ii.   38,    39," 
is  produced   as  authority  for  infant  baptism.     When,  on 
the  day  of  Pentecost,  those  that  were  "  pricked   in  their 
heart,"  asked  what  they  must  do,  Peter  answered,  "  Re- 
pent, and  be  baptized,  every  one  of  you,  into  the  name 


ESSAYS   ON    B.APTISM.  39 

of  Jesus  Christ,  for  the  remission  of  sins,  and  ye  shall 
receive  the  gift  of  the  Holy  Ghost.  For  the  promise  is 
unto  you,  and  to  your  children,  and  to  all  that  are  afar 
off,  even  as  many  as  the  Lord  our  God  shall  call."  In 
support  of  infant  baptism,  a  part  of  Peter's  answer  is 
generally  quoted,  but  not  the  whole,  viz  :  "  the  promise  is 
unto  you  and  to  your  children  ;"  and,  instead  of  explaining 
the  nature  of  the  promise,  as  the  Apostle  did  by  refer- 
ring to  the  prediction  in  Joel,  it  is  generally  referred  to 
the  promise  made  to  Abraham  and  his  seed.  But  a  httle 
consideration  of  the  connexion  of  this  passage  wi!l  lead  to 
the  discovery,  that  it  has  nothing  to  do  with  infant  baptism. 
On  the  day  of  Pentecost,  i.  e.  the  fiftieth  day  after  the 
resurrection  of  Christ,  the  Holy  Ghost  descended  from 
heaven.  The  disciples  "  were  all  filled  with  the  Holy 
Ghost,  and  began  to  speak  with  other  tongues,  as  the  Spi- 
rit gave  them  utterance."*  This  remarkable  and  unpa- 
ralleled event  being  witnessed  by  the  multitude  who  had 
come  up  to  the  solemn  feast,  they  were  amazed,  marvel- 
led, and  were  confounded,  and  doubted,  saying  one  to 
another,  "  what  meaneth  this  ?"  Others  mocking  said, 
"  These  men  are  full  of  new  wine."  Peter,  filled  with  holy 
zeal,  stood  up,  and  proved  to  the  one  party,  that  "  these 
men  were  not  drunken ;"  and  the  other  !>arty  he  informed, 
that  this  event  had  taken  place  as  a  fulriliment  oi  a  pro- 
phecy, delivered  by  the  prophet  Joel,  saying,  "  It  shall 
come  to  pass  in  the  last  days,  saith  God,  I  will  pour  out 
of  my  Spirit  upon  all  flesh :  and  your  sons  and  your  daugh- 


*  The  feast  of  Pentecost  was  on  the  fiftieth  day  after  the  second 
of  (!ie  feast  of  unleavened  bread,  which  time  being'  a  week  of  weeks, 
ci"  f j!ly-oine  days,  the  feast  of  Pentecost  was  called  the  feast  of 
weeks.  No  servile  labor  was  done  on  this  occasion,  but  the  day 
was  mainly  devoted  to  various  sacrificings,  and  observed  in  com- 
memordtion  of  the  fiftieth  day  after  the  deliverance  of  Israel  from 
Egypt  an  slavery,  when  the  Law  was  given  on  Mount  Sinai.  It  is 
worthy  of  notice  that,  on  the  day  of  Pentecost,  the  Law  was  givea 
to  Is'-ael,  amid»t  the  awful  sublimities  of  Sinai  ;  and  that,  on  the  day 
of  Pentecost,  was  experienced  this  first  and  gloriou-;  display  of  divine 
grace,  after  the  Saviour's  resurrection  from  the  dead.  In  the  first 
instance,  the  Israelites  received  the  written  law;  in  the  last,  the 
Christian  Church  was  gathered,  and  recognized  under  the  rules  of 
the  Gospel.  From  this  time,  the  disciples  of  Christ  "continued 
st'^dfasily  in  the  Apostles'  doctrine  and  fellowship,  and  in  break- 
juj  of  bread,  and  ia  prayers.'' 


40  ESSAYS  ON   BAPTISM. 

ters  shall  prophecy,  and  your  young  men  shall  see  visionjr, 
and  your  old  men  shall  dream  dreams;  and  on  my  ser- 
vants, and  on  my  handmaidens,  I  will  pour  out  in  those  days 
of  my  Spirit,  and  they  shall  prophecy. "  Joel,  ch.  ii.  ver.  28, 
'19.  This  prophecy  being  referred  by  the  Jews  to  the  days 
of  the  Messiah,  the  Apostle,  in  a  most  affectionate  man- 
ner, proved  to  them,  that  Jesus  of  Nazareth  was  the  pro- 
mised Messiah,  inasmuch  as  he,  according  to  ancient  pre- 
dictions, suflered  and  died,  and  rose  again,  and  ascended 
to  the  right  hand  of  God.  He  concluded  with  a  personal 
address,  saying,  "Therefore,  let  all  the  house  of  Israel 
know  assuredly,  that  God  hath  made  that  same  Jesus, 
whom  ye  have  crucified,  both  Lord  and  Christ."  On  being 
thus  charged  with  crucifying  the  Lord  of  Glory,  they  were 
pricked  in  their  heart,  and  asked  what  they  must  do  ;  to 
which  the  Apostle  gave  the  answer  mentioned  in  the  begin- 
ning of  this  particular.     Hence  it  is  evident, — 

1.  That  the  blessing  contained  in  "the  promise," 
verse  39,  is  the  forgiveness  of  sins  and  the  gift  of  the  Holy 
Ghost. 

2.  That  to  remove  their  doubts  and  fears,  produced  by 
their  convictkm  of  having  committed  the  awful  crime  ol 
crucifying  their  Messiah,  and  of  having  imprecated  his 
blood  on  themselves  and  on  their  children,  the  Apostle  re- 
minds them  of  the  promise  contained  in  the  prophecy  of 
Joel,  which  he  had  just  rehearsed,  and  which  relates 
both  to  them  and  to  their  children,  or  posterity.  To  giA'C 
them  additional  encouragement  to  hope  for  pardon,  he  as- 
sures them,  that  even  the  Gentiles,  who  "  were  afar  off,  and 
as  many  as  the  Lord  should  call,"  should  obtain  the  same 
blessing  on  the  same  terms  of  repentance,  and  faith,  and 
obedience, 

3.  It  is  further  evident  that  the  word  children  does 
not  relate  to  such  as  were  in  a  state  of  childhood  or  infan- 
cy, but  to  adults,  or  persons  old  enough  to  engage  in  reli- 
gious excercises.  That  such  is  frequently  the  meaning  of 
the  word  in  Scripture,  as  well  as  in  common  conversation, 
needs  no  proof  How  often  is  the  whole  congrega- 
tion of  the  Jews  called  the  children  of  Israel  ?  And,  that 
such  is  the  import  of  the  word  children  in  this  passage,  is 
evident  from  the  prophecy  from  which  it  is  quoted,  where 
the  subjects  are  specified  as  sons  and  daughters,  &c. ;  but 
no  infants  are  mentioned.     Besides.,  these  persons  were 


ESSAYS  ON    BAPTISM.  41 

"  to  prophecy,  see  visions,  dream    dreams,  &c."  which 
could  not  be  said  of  such  as  are  in  a  state  ot  infancy. 

4.  It  appears,  also,  that  repentance  and  faith  m  Christ 
are  necessary  to  the  enjoyment  of  the  blessings  promised, 
and,  therefore,  this  promise  cannot  refer  to  infants.  "  Even 
as  many  as  the  Lord  our  God  shall  call. 

Such,  dear  reader,  I  conceive  to  be  the  true  meaning 
of  this  passage ;  and  in  this  I  am  supported  by  not  a  few 
Pedobaptist  theologians. 

Witsius  :  "  And  it  shall  come  to  pass  afterward  thr-it  I 
will  pour  out  of  my  Spirit  upon  all  flesh."  Joel  ii.  28. 
"  Concerning  which  promise  Peter  speaks,  Acts  ii.  39. 
"For  the  promise  is  unto  you,  and  to  your  children,"  &c. 
Exercit.  in  Si/mb.  Exc.  11.  §  19. 

Dr.  Doddridge :  "  Considering  that  the  gift  of  the 
Spirit  had  been  mentioned  just  before,  it  seems  most  na- 
tural to  interpret  this  as  a  reference  to  that  passage  in  Joel, 
which  had  been  so  largely  cited  above,  (verse  17,  et  seq.) 
where  God  promises  the  effusion  of  the  Spirit  on  his  sons 
and  daughters."  Note  on  the  place. 

Dr.  Owen  :  "  This  promise  of  the  Spirit  is  sometimes 
called  the  promise  of  the  covenant,  Acts  ii.  39.  The  pro- 
mise is  to  you ;  which  promise  is  that  which  Christ  receiv- 
eth  from  his  Father,  ver.  33.  even  the  promise  of  the  Holy 
Ghost."    Perseverance,  p.  116. 

Dr.  Hammond :  "  If  any  have  made  use  of  that  very 
unconcludent  argument,  (Acts  ii.  39,)  I  have  nothing  to 
say  in  defence  of  them.  I  think  that  the  word  children 
there,  is  really  the  posterity  of  the  Jews,  and  not  peculiarly 
their  infant  children."   Works,  vol.  I.  p.  490. 

Dr.  Whithy  :  "  These  words  will  not  prove  a  right  of 
infants  to  receive  baptism.  The  promise  here  being  that 
only  of  the  Holy  Ghost,  mentioned  ver.  16 — 18  ;  and  so 
relating  to  the  times  of  the  miraculous  eifusion  of  the  Holy 
Ghost,  and  to  those  persons  who  by  age  were  made  capable 
of  these  extraordinary  gifts."  Annot.  on  the  place. 

Liniborch:  "By  Tekna.  the  Apostle  understands,  not 
infants,  but  children  or  posterity  ;  in  which  signification 
the  word  Tekna  occurs  in  many  places  of  the  new  Testa- 
ment. '  See,  among  others,  John  viii.  39.  And  here  Peter 
also  comprehends  in  that  expression  their  unborn  poste- 
rity, whence  it  appears  that  the  argument,  which  is  very 
commonly  taken  from  this  passage  for  th^  bantism  of  in- 

4* 


42  ESSAYS  ON    BAPTISM, 

Cants,  is  of  no  force,  and  good  for  nothing  ;  because  it 
entirely  departs  from  the  design  of  Peter."  Comment  in 
foe. 

Another  Scripture  sanction  for  infant  baptism  is  suppo- 
sed to  be,  that  children  are  spoken  of  as  holy. 

Pedobaptists  reason  thus  :  "  They  that  are  holy  are  pro- 
per subjects  for  baptism  ;  but  children  are  said  to  be  holy  ; 
therefore,  they  are  to  be  baptized  ;"  and  for  proof  that 
they  are  holy,  we  are  referred  to  the  following  passages, 
Rom.  xi.  16.  "  For  if  the  first-fruit  be  holy,  the  lump  is 
also  holy  ;  and  if  the  root  be  holy,  so  are  the  branches." 
1  Cor.  vii,  14.  "The  unbelieving  husband  is  sanctified 
by  the  wife,  and  the  unbelieving  wife  is  sanctified  be  the 
husband,  else  were  your  children  unclean ;  but  now  arc 
they  holy." 

Dr.  Addington,  speaking  of  the  first  of  these  passages, 
says :  "  The  christian  is  to  his  or  her  family  as  the  root  of 
these  branches,  and  upon  the  principles  here  laid  down, 
he  or  she  being  holy,  so  are  they. '  Christian  Ministers' 
Reasojis,  p,  80. 

'•This  proves  that  the  seed  of  believers,  as  such,"  says 
Mr.  Henry,  "  are  within  the  pale  of  the  visible  church,  and 
within  the  verge  of  the  covenant,  till  they  do,  by  their  un- 
belief, throw  themselves  out ;  for  if  the  root  he  holy,  so  are 
the  branches."  Expos,  on  the  place.  To  build  on  such  a 
foundation,  indicates  a  bad  cause. 

A  person  must  really  have  clearer  eyes  than  natural  and 
spiritual  ones,  to  see  or  find  any  thing  like  baptism  in  this 
chapter.  Nor  is  there  any  allusion  to  infants  or  chil- 
dren, connected  with  the  Apostle's  reasoning.  His  de- 
sign appears  to  have  been  to  humble  the  believing  Gen- 
tiles, and  to  prevent  them  from  despising  the  unbelieving 
Jews ;  and  to  encoMrage  their  prayers  and  exertions  for 
the  future  conversion  of  the  Jews ;  ''for  God  is  able  to 
graft  them  in  again." 

In  allusion  to  Jer.  xi.  16,  17.  the  Apostle  calls  the  whole 
Jewish  nation  an  olive  tree,  which  the  Lord  had  planted, 
when  he  brought  them  out  of  Egypt ;  and  the  means  of 
grace  and  other  privileges  with  which  they  had  been  fa- 
vored, he  styles  the  "  the  sap  and  fatness  of  the  tree."* 

^  In  ray  letter  explanatory  of  the  objects  of  the  American  Society 
for  ameliorating  the  condition  of  the  Jews,  I  expressed  my  views  on 
this  subject  more  particularly  than  I  think  it  necessary  to  do  in  this 
place. 


ESSAYS  ON   BAPTISM.  43 

From  these  unspeakable  advantages,  the  greatest  part  of 
the  nation  has  been  cut  off,  and  is  still  destitute  of  them  ; 
whilst  the  Gentiles,  who,  for  ages  together,  had  been 
without  the  knowledge  of  the  true  God,  and  all  the  means 
of  grace,  were  made  partakers  of  them, 

I  do  not  conceive  that  this  passage,  or  olive  tree,  has 
any  thing  to  do  with  the  church  of  Christ,  or  with  Christ, 
the  head  of  the  church,  or  with  the  covenant  of  grace  ;  the 
whole  Jewish  nation,  as  the  congregation  of  the  Lord,  are 
the  olive  tree,  as  I  shall  have  occasion  to  show  more  fully 
hereafter. 

Should  I,  however,  be  mistaken  with  respect  to  the 
root  and  trunk  of  the  tree,  there  can  be  no  n.istake  as  it 
respects  the  branches  ;  and  with  these  only  have  we  to  do 
at  present.  "  These  evidently  represent  siich  persons, 
and  such  only,  who  were  moral  agents,  capai  it*  of  believ- 
ing and  of  being  guilty  of  unbelief"  Thej  are  divided 
into  three  classes  ;  the  unbelieving  Jews,  tho.t  were  cut  ofl' 
from  the  olive  tree,  or  deprived  of  the  means  of  grace  and 
other  privileges  ;  the  believing  Jews,  who  remained  in 
the  tree,  i.  e.  in  the  possession  of  the  means  of  grace  ; 
and  the  believing  Gentiles,  who,  by  faith,  became  united 
with  the  believing  Jews.  Now,  dear  reader,  you  per- 
ceive that,  as  infants  are  not  capable,  either  of  believing 
or  of  being  guilty  of  unbelief,  the  passage  can  have  no  re- 
ference whatever  to  them,  but  respects  the  conversion  of 
Jews,  from  the  days  of  the  Apostles  till  all  Israel  shall  be 
saved  with  an  everlasting  salvation.  The  figurative  ex- 
pression in  the  text,  is  evidently  in  allusion  to  the  law  in 
Levit.  xxiii.  14.  17.;  that  whereas,  by  the  offering  of  the 
first  fruits,  and  waving  two  loaves,  the  whole  lump  was 
sanctified,  i.  e.  all  the  other  produce  of  the  year  was  made 
lawful  food,  and  might  be  eaten  with  the  approbation  of 
God ;  so,  in  like  manner,  the  first  Jewish  converts  were  a 
sample  and  pkdge  of  those  that  should  belie\  t  hereafter. 

That  this  is  the  proper  sense  of  the  passage,  is  acknow- 
ledged by  many  of  our  Pedobaptist  brethren.  Take  a  few. 

Toletus  and  Mcnochius  :  "  Paul  here  denominates  the 
first  Jews  that  were  converted  to  the  faith,  namely,  the 
Apostles  and  disciples  of  our  Lord,  frst  fruits."  Apud 
Poli.  Synop.  in  loc. 

Dr.  Doddridge  :  "  For  if  the  frsf  fruits  be.  holy,  so 
is  the  lump.     The  consecration  of  them  was  looked  upon 


-ii  ESSAYS  ON    BAPTISM. 

as  in  effect  the  consecration  of  all  And  so  would  Hook 
upon  the  conversion  of  some  few  of  the  Jewish  nation,  as 
an  earnest  of  the  conversion  of  all  the  rest."  Paraphrase 
on  the  place. 

The  next  passage  referred  to,  where  children  are  said 
to  be  holy,  has  as  httle  to  do  v/ith  baptism  as  the  former. 

The  children. are  said  to  be  holy,  not  because  one  of 
the  parents  is  a  believer,  but  because  of  the  lawful  mar- 
riage of  the  parents;  who,  though  married,  while  both 
were  unbelievers,  were  sacredly  set  apart  to  each  other, 
according  to  the  matrimonial  ordinance  of  God. 

You  u'ill  observe,  that  the  Apostle  speaks  of  both  part- 
ners as  unbelievers,  when  united  in  marriage.  He  take.9 
a  single  pair,  and  says,  "  the  unbelieving  husband  is  sanc- 
tified by  or  to  the  wile,  and  the  unbelieving  wife  is  sancti- 
fied by  or  to  the  husband."  And  to  show  his  readers  that 
they  already  admitted  this  truth,  he  merely  reminds  them, 
that  they  consider  their  offspring  holy,  or  lawful  children ; 
for  admitting  this,  the  parents  must  admit  that  their  mar- 
riage is  lawful,  though  entered  into  in  a  state  of  unbelief, 
and  cannot,  therefore,  be  annulled  by  the  conversion  of  one 
of  the  parties. 

The  occasion  of  this  part  of  the  Apostle's  letter  to  the 
Corinthians,  was  their  scruple  of  conscience,  whether  a 
converted  partner  may  continue  to  live  with  the  unbe- 
lieving partner,  or  whether,  on  the  conversion  of  one  of 
the  parties,  they  must  separate.  This  tender  and  pain- 
ful question  was  very  natural.  For,  by  the  Mosaic  law, 
Jews  were  prohibited  from  marrying  a  heathen,  or  idola- 
ter; (Ex.  x.wiv.  16.)  and,  on  their  return  from  the  Baby- 
lonish captivity,  those  who  had  broken  this  law,  were  obli- 
ged to  dismiss  their  wives  and  their  children  The  Apos- 
tle, therefore,  informs  them,  that  under  the  gospel  dispen- 
sation, the  case  is  different.  The  believing  partner  not  only 
may  continue  with  his  unbelieving  partner,  for  "  the  unbe- 
lieving husband  is  sanctifi"  1,"  /.  e.  set  apart,  devoted  and 
made  lawful,  "by"  or  rath  •  to  "  the  wife;  and  the  unbe- 
lieving wife  is  sanctified,"  i.  e.  set  apart,  devoted  and  made* 
lawful,  "  by"  or  "  to  the  husband  ;"  but  they  ought  not  to 
separate,  for  the  sake  of  the  reputation  and  honor  of  their 
children.  For,  if  you  separate,  you  thereby  declare  your 
marriage  contract  to  have  been  unlawful,  and  your  children 
of  course  would  be  '•  unclean,"  or  illegitimate  ;  but  by  con- 
tinuing to  five  together,  you  still  recognize  your  marriage 


ESSAYS  ON    BAPTISM.  45 

relation,  by  which  ye  were  sanctified  or  made  lawful  to 
each  other,  according  to  God's  institution,  and,  therefore, 
your  children  are  holy,  i.  e.  made  lawful  to  you,  to  be  en- 
joyed as  the  gift  of  God.* 

That  this  is  the  proper  sense  of  the  passage,  1  might 
confirm  by  very  many  testimonies  from  the  most  pious 
and  learned  Pedobaptist  divines ;  but  two  or  three  must 
suffice, 

Mr.  Pooles  Continuators  :  "  The  unbelieving  husband  is 
sanctified  by  the  wife.  1  rather  think  it  signifies,  brought 
into  such  a  state,  that  the  believer,  without  offence  to  the 
law  of  God,  may  continue  in  a  married  state  with  such  a 
yoke  fellow ;  and  the  estate  of  marriage  is  an  holy  state, 
notwithstanding  the  disparity  with  reference  to  religion.' 
Annot.  on  the  place. 

"  Paul  here  treats  concerning  a  mutual  participation  of 
such  holiness  as  depends  upon  conjugal  custom,  as  Chry- 
sostom  teaches ;  a  holiness  which  the  believing  and  tlir 
unbelieving  partner  have  in  common  between  themselves. 
Whence  it  follows  that  these  things  have  been  rashly  and 
violently  applied  by  Calvin,  Beza,  Paracus  and  others,  to 
a  natural  and  original  holiness  of  children  born  of  believ- 
ers." Bibliaillustrata,  in  loc.  vid.  Grotinm  in  loc. 

That  the  sanctification  or  holiness  in  this  passage  does 
not  refer  to  internal  holiness  of  heart  and  nature,  is  fur- 
ther evident,  from  the  well  known  use  and  meaning  of  the 
word,  when  used  in  relation  to  marriage  amongst  the  Jews. 
It  is  the  common  form  of  speech  used  at  the  ceremony  of 
espousal  and  marriage.  The  man,  putting  a  present  into 
the  hand  of  the  w^oman,  says:  "with  this  thou  art  meka- 


*  The  Apostle  seizes  on  the  powerful  principle  of  parental  love, 
and  appeals  to  the  fact  tliat  the  children  of  a  lawful  marriage  are 
lawful  or  holy  children,  which  fact  both  the  parents  would  gladly  ad- 
mit as  a  g'ood  argument  to  dissuade  them  from  a  separation.  It 
will  be  observed  by  the  reader,  that  the  marriage  spoken  of  by  the 
Apostle,  took  place  when  both  partners  were  "  unbelieving ;"  and 
that  the  sanctification  of  these  persons  took  place  in  the  same  state 
of  unbelief,  that  is,  in  their  marriage  in  unbelief.  It  is  important  to 
understand  vhis  truth,  because  some  persons  have  spoken  of  the  sanc- 
tification here  mentioned,  as  though  it  were  the  conversion  or  sancti- 
fication of  the  soul  by  the  Holy  Spirit ;  whereas  it  can  be  nothing  else 
than  that  ceremonial  sanctification,  which  always  takes  place  in  the 
marriage  of  unbelievers,  as  well  as  of  believers. 


46  ESSAYS  ON   BAPTISM. 

dashti,  i.  e.  sanctified  to  me  :"  thou  art  now  set  apart  as 
my  wife,  according  to  God's  institution.  The  change 
thus  effected  is  with  respect  to  her  relation,  but  not  to  her 
nature.  Hence,  1  suppose,  originated  the  custom  in  the 
episcopal  church,  that  at  the  marriage  ceremony,  the  man 
puts  a  ring  on  the  hnger  of  the  woman,  and  says  :  "  With 
this  ring  I  thee  wed,"  t.  e.  espouse,  unite  and  join. 

Here  it  is  evident,  that  the  holiness  of  the  children 
must  be  of  the  same  nature  as  the  sanctification  or  holi- 
ness of  unbelieving  parents.  If  the  holiness  of  the  chil- 
dren were  real  holiness  of  heart,  then  the  unbelieving  pa- 
rent must  be  holy  in  heait  too,  notwithstanding  he  or  she 
still  continues  an  unbehever.  Do  our  brethren  believe 
this  1  Again,  if  the  holiness  of  the  children  derived  from 
the  unbeheving  but  sanctified  parent  qualifies  and  enti- 
tles them  to  baptism,  then  the  unbelieving  but  sanctified 
parent  cannot  be  less  quahfied  and  entitled  to  the  same 
sacred  ordinance.  That  our  opponents  would  think  it 
proper  to  baptize  such  a  sanctified  unbeliever,  is  at  least 
improbable. 

The  idea  of  real  holiness  being  communicated  from  pa- 
rents to  children,  is  in  direct  contradiction  of  Scripture 
and  fact. 

It  is  further  argued  by  some,  that  in  Acts  xv.  10.  chil- 
dren are  called  disciples,  and,  therefore,  have  a  title  to 
baptism.  But  it  is  very  evident,  that  the  disciples  in  this 
])assage  were  believing  Gentiles,  and  not  infants  or  chil- 
dren. For,  the  same  persons  whom  some  desired  to  have 
circumcised,  are  personally  addressed  as  brethren,  ver.  1, 
and  were  also  to  be  commanded  to  keep  the  law  of  Moses, 
verse  5. 

n.  The  second  supposed  sanction  for  infant  baptism  is 
llie  practice  of  the  Apostles  in  baptizing  households. 

This  argument  is  much  insisted  on.  But,  as  only  a 
tow  instances  are  mentioned  in  the  whole  New  Testa- 
ment, we  may  easily  examine  them,  and  I  am  persuaded 
the  reader  will  clearly  perceive,  that  all  the  persons  in 
each  household  are  described  as  moral  agents,  capable  of 
exercising  their  faculties  on  religious  subjects.  Thus  the 
household  of  Stephanas,  mentioned  1  Cor.  i.  13.  are  said 
i)y  the  Apostle,  1  Cor.  xvi.  15.  to  be  his  "first  fruits  in 
Achaia,  and  that  they  addicted  themselves  to  the  ministry 
of  the  saints. 


ESSAYS  ON    BAPTISM.  47 

"This  seems  to  imply,"  sa.ys  Dr.  Dodd^-idge,  "that  it 
was  the  generous  care  of  the  whole  family  to  assist  their 
fellow  christians ;  so  that  there  was  not  a  member  of  it 
which  did  not  do  its  part."  Paraph,  in  loc.  And  Dr. 
Hammond,  another  Pedobaptist,  says,  "  I  think  it  unrea- 
sonable, that  the  Apostle's  bare  mention  of  baptizing  this 
household,  should  be  thought  competent  to  conclude,  that 
infants  were  baptized  by  him."      Works,  vol.  1,  p.  494. 

We  notice  next  Cornelius  and  his  household,  and  those 
that  were  with  them,  mentioned.  Acts  x.  It  is  evident, 
that  those  baptized  on  that  occasion  were  not  infants,  for 
before  their  baptism,  they  all  heard  the  word,  and  the  Ho- 
ly Ghost  fell  on  them,  and  they  spake  with  tongues,  and 
magnified  God ;  and,  after  they  had  been  baptized,  thty 
prayed  the  Apostle  to  tarry  with  them. 

Lydia  and  her  household  invite  some  attention.  Acts 
xvi.  13 — 15,  40.  The  more  judicious  Pedobaptist  divines 
have  honestly  acknowledged,  that  no  certain  argument 
can  be  drawn  from  this  transaction  in  favor  oi  iniant  bap- 
tism. For,  as  it  has  been  observed,  none  has  ever  proved 
that  Lydia  was  a  married  woman,  or  had  a  husband  then 
living.  The  contrary  is  more  probable,  because  she  had 
come  from  Thyatira,  a  distance  of  about  300  miies,  to  sell 
,  purple  at  Phihppi.  And  if  she  was  a  married  woman,  it 
cannot  be  proved  that  she  had  any  children  ;  and  if  she 
had  any,  it  cannot  be  proved  that  any  of  them  were  in  a 
state  of  childhood,  or  infancy ;  and  if  she  had  any  infants,  it 
is  not  at  all  likely  she  would  have  brought  them  with  her  all 
that  distance.  Besides,  it  is  evident  trom  ver  40,  that  her 
household  consisted  of  persons  who  are  called  "brethren,'' 
and  stood  in  need  of  consolation.  In  confirmation  of 
these  ideas,  the  reader  will  please  to  attend  to  the  opinion 
of  some  of  our  Pedobaptist  brethren. 

Assembly  of  Divines  :  "  And  entered  info  the  house  of 
Lydia ;  doubtless  to  confirm  them  in  the  faith,  which 
they  had  preached  to  them — Lydia  and  hers,  hearing 
of  their  miraculous  deliverance,  could  not  but  be  comfort- 
ed and  confirmed  in  the  truth."     Annot.  on  Acts  xvi.  40. 

Dr.  Whitby :  "  And  when  she  and  those  of  her  house- 
hold were  instructed  in  the  christian  faith,  and  in  the  na- 
ture of  baptism  required  by  it,  she  was  baptized,  and  her 
household."     Paraphrase  of  the  place. 

Limborch  :    "  An  undoubted   argument,  therefore,  can- 


iS  ESSAYS    ON  BAPTISM, 

not  be  drawn  from  this  instance,  by  which  it  may  be  de- 
monstrated, that  infants  were  baptized  by  the  Apostles. 
It  might  be,  that  all  in  her  house  were  of  a  mature  age ; 
who,  as  in  the  exercise  of  a  right  understanding,  they  be- 
heved,  so  they  were  able  to  make  a  pnbhc  profession  of 
that  faith,  wiien  they  received  baptism.'     Com.  in  loc. 

We  notice  in  tiie  last  place,  the  baptism  of  the  Phi- 
lippian  jmlur  and  his  household,  Acts  xvi.  29-34.  Had 
I  not  beea  nii/sdf  blinded  by  prejudice,  I  should  think 
it  almost  incredible,  that  any  one  could  read  these  verses 
and  suppose  tiiat  an  infant  was  included  in  the  num- 
ber baptized  in  this  family ;  since  it  is  expressly  de- 
clared, that  the  Apostles  spake  the  word  of  the  Lord  not 
only  to  hizn,  but  also  to  all  that  were  in  his  house  ;  and  that 
the  jailor  rejoiced,  heli^ving  in  God  zoith  all  his  house. 

I  have  been  credibly  informed,  that  a  Pedobaptist  bro- 
ther, in  a  sermon  lately  dehvered,  attempted  to  prove  that 
the  faith  of  a  parent  entitled  his  infants  to  baptism ,  for, 
said  he,  "  the  jailor  ouli/  was  directed  to  believe,  and  yet 
all  his  were  baptized."  Is  my  brother  aware  how  far  this 
mode  of  reasoning  would  lead  him  1  Suppose  that  a 
member  of  his  church  should  request  him  to  baptize  his 
unbelieving  wife,  several  children,  and  some  unbeliev- 
ing servants,  could  he  refuse  ?  Might  not  the  man 
justly  plead,  "  Sir,  you  have  taught  me  to  reason  thus  : 
the  Apostolic  example  must  be  followed.  By  this  exam- 
ple we  are  informed,  that,  the  master  of  a  family  pro- 
fessing faith,  his  entire  household  were  baptized  with 
him.  But  his  adaU  offspring  and  his  domestics,  whether 
converted  or  not,  wt  -e  part  of  the  household;  and,  con- 
sequently, were  ba;  .ized.  Therefore,  as  I,  the  master 
of  my  family,  ha\;  ieen  baptized,  and  made  a  profes- 
sion, my  wife,  my  ciu.dren  ay  id  my  servants,  also,  are  en- 
titled to  baptism,  whether  ihey  be  converted  or  not.  I 
leave  my  brother  to  answer,  wiiether  he  would  comply  with 
such  a  request.  To  build  infant  baptism  on  such  proofs, 
is  exceedingly  dangerous  and  pernicious.  For,  upon  the 
same  principle,  and  from  the  self  same  passage,  it 
would  foUo'kV,  that  the  eternal  happiness  of  all  that  were 
in  the  jailor's  house,  was  secured  because  of  his  faith 
only.  For,  the  Apostle  said  to  him  only,  "believe  on  the 
Lord  Jesus  Christ,  and  thou  shalt  be  saved,  and  thy 
house  :"  vet,  as  fallacious  and  erroneous  as  this  argument 


ESSAYS  ON    BAPTISM.  49 

is,  still  it  is  not  neiv,  for  Bishop  Horsey  and  others  have 
reasoned  in  the  same  manner.  For  instance,  Mr.  Blake, 
a  noted  advocate  for  infant  baptism,  speaks  thus  ;  "  We 
have  examples  not  to  be  contemned,  of  the  baptizing 
whole  households  ;  and,  whether  infants  were  there  or  no, 
as  it  is  not  certain,  though  probable,  so  it  is  not  material. 
The  precedent  is  an  household.  He  that  followeth  the  pre- 
cedent, must  baptize  households.  It  appears  not  that  any 
zoife  was  there,  yet,  he  that  followeth  the  precept,  must  bap- 
tize wives  ;  and  so  I  may  say  servants,  if  they  be  of  the 
household  "  Li  Totnbe's  Examin.  p.  141. 

The  most  emment  of  our  Pedobaptist  divines,  however, 
have  acknowledged  that  the  jailoi''s  household  was  compo- 
sed of  6e/ierers  only. 

Calvin  :  "  Luke  commends  the  pious  zeal  of  the  jailor, 
because  he  dedicated  his  whole  house  to  the  Lord ;  in 
which,  also,  the  grace  of  God  illustriously  appeared,  be- 
cause it  suddenly  brought  the  whole  family  to  a  pious  con- 
sent."    Comment,  in  loc. 

Air.  Henry  :  "  He  rejoiced,  believing  in  God  with  all  his 
house.  There  was  none  in  his  (the  jailor's)  house,  that  re- 
fused to  be  baptized,  and  so  made  a  jar  in  the  harmony  ; 
but  they  were  unanimous  in  embracing  the  gospel,  which 
added  much  to  the  joy  "  Expos.  Acts  xvi.  34.  Thus,  dear 
reader,  we  have  examined  all  the  instances  of  household 
baptism  meniioued  in  the  New  Testament ;  and  we  close 
with  the  words  of  the  judicious  ^Mr.  Lm/^orc/^,- himself  a 
Pedobaptist  :  "  The  argument  is  of  no  force,  and  good  for 
nothing."  See  Essay  IIL  p.  41.  We  will  therefore  proceed 
to  the 

in.  Third,  sanction  pleaded  for  infant  baptism,  derived 
from  our  Lord's  conduct  to  children,  recorded  Mark  x.  14, 
"  Suffer  the  little  children  to  come  unto  me,  and  forbid 
them  not ;  for  of  such  is  the  kingdom  of  God." 

The  Reader  will  please  to  notice,  that  not  a  word  is 
said  in  the  whole  of  this  transaction,  respecting  baptism ; 
nor  could  these  children  have  been  brought  to  Christ  for 
that  purpose  ;  for  he  baptized  no  person  whatever,  John 
iv.  2. ;  and,  if  the  disciples  had  been  in  the  habit  of  bap- 
tizing infants,  they  would  no  more  have  rebuked  those 
that  brought  them,  than  our  Pedobaptists  would  do.  Be- 
sides, we  are  expressly  informed,  that  they  were  brought 
that  Christ  might  touch  them.     This  was  done,  not  in  obc' 

5 


50  ESSAYS  ON    BAPTISM. 

dience  to  a  religious  institution,  but  in  conformity  with  the 
usual  custom  of  the  Jews;  who,  whenever  a  person  of  re- 
nown for  learning,  piety,  &-c.  arrives  in  a  place,  even  at  the 
present  day,  parents  and  guardians  bring  their  children  to 
him,  to  receive  a  blessing  from  his  hands.  This  argument, 
therefore,  like  the  former,  has  long  been  abandoned  by 
the  most  learned  and  pious  of  our  opponents.  Thus  Poole's 
Continuators  :  "  We  must  take  heed  we  do  not  found  in- 
fant baptism  upon  the  example  of  Christ  in  this  text ;  for, 
it  is  certain  he  did  not  baptize  these  children."  Annot.  on 
Mat.  xix.  14. 

Dr.  Doddridge :  "  I  acknowledge  these  words  of  them- 
selves will  not  prove  infant  baptism  to  be  an  institution  of 
Christ."     In  he. 

Mr.  Burkitt :  "  They  were  brought  unto  Jesus  Christ : 
but  for  what  end  ?  Not  to  baptize  them,  but  to  bless  them." 
Expos.  Xotes  on  the  place. 

IV.  Having  examined  the  arguments  gene/-fl/(y  adduced 
in  favor  of  infant  baptism,  I  will  now,  in  the  fourth  place, 
invite  your  attention  to  that  particular  argument,  more 
frequently  and  more  confidently  relied  upon,  as  a  divine 
sanction  for  their  practice,  viz  :  analogy  between  the  Old  and 
Aer</  Testament  dispensations. 

But  allow  me  to  assure  the  reader,  that  it  is  the  most 
difficult  part  of  the  whole  subject ;  not  because  of  the 
strength  of  the  argument,  but  because  such  is  the  variety 
and  opposite  nature  of  the  opinions  by  which  it  is  illustra- 
ted and  supported,  that  it  leads  into  a  labyrinth  without  a 
ray  of  light  from  the  volume  of  divine  revelation.  \ 

I  have,  however,  endeavoured,  in  the  most  conscientious 
and  faithful  manner,  to  unite  and  comprise  the  substance 
of  what  has  been  advanced,  and  will  express  it  thus  : 

"  Religion  is  the  same  in  all  ages,  and  difters  only  in 
the  outward  mode  or  dispensation  ;  the  privileges  of  the 
christian  dispensation,  it  is  allowed  on  all  sides,  are  supe- 
rior to  those  of  the  Old  Testament ;  but,  under  the  Old 
Testament  dispensation,  children  were  interested  in  those 
privileges,  and  circumcision  was  the  sign  and  seal  thereof ; 
therefore,  the  children  of  believers,  under  the  New  Tes- 
tament dispensation,  must  be  interested  in  the  same,  and 
baptism  is  the  sign  and  seal  thereof;  and  if  it  were  not  so, 
we  should  expect  to  find  an  express  law  excluding  them." 
As  this  proposition  consists  of  many  members,  it  will 


ESSAYS  ON    BAl'TISM.  51 

be  necessary  to  dissect  it  for  the  better  examination  of 
them,  to  see  how  far  we  agree  or  differ.  To  the  first  two 
])articuiars  we  can  have  no  objection  ;  but,  before  we  can 
decide  on  the  third,  viz  :  that,  "  under  the  Old  Testament, 
children  were  interested  in  those  privileges,  and  circum- 
cision was  the  sign  and  seal  thereof;"  we  ought  to  know 
the  nature  and  extent  of  those  privileges.  We  are  told  by 
Pedobaptists,  "  that  the  children  were  members  of  the  cove- 
nant  and  of  the  Jewish  church,  and  were,  consequently, 
entitled  to  the  blessings  promised  in  the  former,  and  the 
privileges  enjoyed  in  the  latter  ;  and  that,  as  baptism  has 
come  in  the  place  of  circumcision,  and  the  christian 
church  being  only  a  continuation  of  the  Jewish  church, 
therefore,  children  of  behevers  are  entitled  to  the  blessings 
of  the  covenant  and  the  privileges  of  the  church."  Tho 
reader  will  easily  perceive,  that  this  answer,  instead  of 
explaining  the  nature  and  extent  of  the  blessings  and  pri- 
vileges, rather  obscures  the  subject,  and  leaves  it  in 
still  greater  uncertainty  and  corifu&ion.  For,  as  the 
Scripture  speaks  of  hoo  covenants  made  with  Abraham, 
we  must  inquire  into  the  nature  of  each,  to  see  how  far 
children  were  interested  ;  and  whether  the  children  of 
Christians  and  of  Jews  are  entitled  to  the  same  privileges. 
We  must,  also,  inquire  whether  there  ever  was  such  a 
thing  as  a  Jewish  church,  and  if  there  were,  how  far  the 
Christian  church  is  connected  w^ith  it. 

I  will,  therefore,  endeavor  to  give  a  scriptural  statement 
of  these  subjects  ;  and  then  shew,  that  the  sentiments 
of  our  Pedobaptist  brethren  are  inconsistent  with  such 
statement. 

It  appears  from  the  sacred  volume,  that  Abraham  was 
peculiarly  favored  with  the  knowledge  of,  and  interest  in, 
hoo  covenants.  The  former  is  generally  styled  the  "  Co- 
venant of  Grace,"  i.  e.  the  way  of  salvation  by  grace,  to 
distinguish  it  from  the  covenant  made  with  Adam,  com- 
monly called  "  the  covenant  of  works."  This  covenant  of 
grace  was  revealed  to  our  first  parents  immediately  after 
the  fall,  in  the  promise  that  the  seed  of  the  woman  should 
bruise  the  head  of  the  serpent ;  and  its  nature  was  ex- 
plained by  the  immediate  institution  of  sacrifices.  Gen. 
iii.  15.  21. 

When  Jehovah  was  pleased  to  call  Abraham  from 
tlr  of  the  Chaldees,  from  the  worship  of  idols,  to  serve  the 


52  ESSAYS  ON    BAPTISM. 

true  God,  he  made  an  additional  revelation  concerning 
this  covenant,  viz. :  that  the  Mediator  of  the  covenant,  or 
the  Messiah,  should  descend  from  him.  And  Abraham 
"  believed  in  the  Lord,  and  He  counted  it  unto  him  for 
righteousness."  Gen  xv.  6.  Hence,  he  became  the  "  fa- 
ther of  all  them  that  believe,"  whether  Jews  or  Gentiles. 
Rom.  iv.  4 — 12.  To  make  it  impossible  for  any  of  my 
Presbyterian  brethren  even  to  suspect  a  misrepresentation 
of  the  nature  of  this  covenant,  I  will  describe  it  in  the 
language  of  their  own  confession  of  faith.  "  The  cove- 
nant of  grace  was  made  with  Christ  as  the  second  Adam, 
and  with  him  all  the  elect  as  his  seed.  Gal.  iii.  16.  Isa. 
li.x.  21.  Zech.  vi.  13.  Luke  .\xii.  2D.  2  Sam.  xxiii.  5,  Rom. 
v.  15.  &c."  "  The  grace  of  God  is  manifested  in  the  se- 
cond covenant ;  in  that  he  freely  provideth  and  oflereth 
to  sinners  a  Mediator,  and  life  and  salvation  by  him,  and 
requiring  faith  as  the  condition  to  interest  them  in  him, 
promiseth  and  giveth  his  Holy  Spirit  to  all  his  elect,  ta 
work  in  them  that  faith  with  all  other  saving  graces."  Gen. 
iii.  15.  Isa.  Ixiii.  6.  John  vi.  27.  1  Tim.  ii.  5.  1  John  v.  11, 
12.  John  iii.  16.  Prov.  i.  23.  2  Cor.  iv.  13.  Gal.  v.  22,  23.  Lar- 
ger Catechism,  Questions  31,  32. 

Here  the  reader  will  please  to  observe,  that  the  subjects 
of  this  covenant  are  the  elect ;  that  they  become  interested 
in  this  covenant  by  faith  ;  that  this  faith  is  wrought  in 
them  by  the  Holy  Ghost ;  and  that  the  Holy  Ghost  is ^ro- 
mised  and  given  to  them  :  hence,  the  salvation  of 
the  elect  is  sc  cured  by  the  promise  of  God  ;  and  it  is, 
therefore,  impossible,  that  one  of  them,  interested  in  this 
covenant,  shall  ever  perish.  Again,  it  is  also  secured  by 
the  intercession  of  Chnst.  For,  we  are  informed,  "  Christ 
maketh  intercession  by  his  appearing  in  our  nature  con- 
tinually before  tlie  Father  in  heaven,  in  the  merit  of  his 
obedience  and  sacrifice  on  earth  ;  declaring  his  will  to 
have  it  applied  to  fill  behevers.  Heb.  ix.  24.  i.  3.  John 
xvii.  9.  20.  24."  Ibid,  quest.  55.  Now  as  the  Father 
heareth  him  always,  the  7nci-it  of  his  obedience  and  sacri- 
fice must  be  applied  to  them.  The  6/essmgs  procured  by 
the  merit  of  Christ,  are  "  redemption  and  all  other  bene- 
fits of  the  covenant  of  grace.  Heb.  ix.  12.  2  Cor.  i.  30." 
Ibid,  quest.  57.  Another  benefit  belonging  to  the  sub- 
jects of  this  covenant  is,  that  "  they  are  spiritually  and 
mystically,  yet  really  and  inseparably,  joined  to  Christ,  as 


ESSAYS  ON    BAPTISM.  OO 

their   head  and  husband."     Eph.  ii.  6,  7,  8.  1  Cor.  vi.  17. 
John  X.  28.  Eph.  v.  23.  30. 

Once  more,  we  are  told  that  "  the  subjects  of  this  cove- 
nant cannot  fall  away  from  the  state  of  grace."  "  True 
believers,  by  reason  of  the  unchangeable  love  of  God, 
and  his  decree  and  covenant  to  give  them  perseverance, 
their  inseparable  union  with  Christ,  his  continual  inter- 
cession for  them,  and  the  spirit  and  seed  of  God  abiding 
in  them,  can  neither  totally  nor  finally  fall  away  from  the 
state  of  grace,  but  are  kept  by  the  power  of  God,  through 
faith,  unto  salvation."  Ibid,  quest.  79.  Thus  it  appears, 
that  all  the  subjects  of  this  covenant  will  be  saved  with  an 
everlasting  salvation. 

When  Abraham,  was  scocntrj-fivc  years  old,  he  received 
the  covenant  of  grace.  Twenty-four  years  after  the  Lord 
was  pleased  to  make  a  covenant  with  him,  called  the  Cove- 
nant of  Circumcision,  the  charter  of  which  reads  thus  :  "  And 
whenMram  loas  ninety  years  old  and  nine,  the  Lord  appear- 
ed to  Jlbram,  and  said  unto  him,  I  am  the  Almighty  God  ; 
icalk  before  me,  and  be  thou  perfect.  And  I  rcill  make  my 
covenant  between  me  and  thee  ;  and  will  multiply  thee  exceed- 
ingly. And  Abram  jell  on  his  face  :  and  God  talked  icilh 
him,  saying,  As  for  me,  behold  my  covenant  is  with  thee,  and 
Ihou  shalt  be  a  father  of  many  nations.  J\ either  shall  thy 
name  any  more  be  called  Abram ;  hut  thy  name  shall  be 
Abraham  :  for  a  father  of  many  nations  have  I  made  thee. 
And  I  will  make  thee  exceeding  fruitjul,  and  I  will  make 
nations  ef  thee  ;  and  kings  shall  come  out  of  thee.  And  1 
will  establish  my  covenant  between  me  and  thee,  and  thy  seed 
after  tJiee,  in  their  generations,  for  an  everlasting  covenant ; 
to  be  a  God  unto  thee,  and  to  thy  seed  after  thee.  And  I 
loill  give  unto  thee,  and  to  thy  seed  after  thee,  the  land 
wherein  thou  art  a  stranger,  all  the  land  of  Canaan,  for  an 
everlasting  possession ;  and  tcill  be  their  God.  And  God 
said  unto  Abraham,  Thou  shalt  keep  my  covenant  therefore, 
thou,  and  thy  seed  after  thee,  in  their  generations.  This  is 
my  covenant  which  ye  shall  keep  between  me  and  you,  and 
thy  seed  after  thee  :  Every  man-child  among  you  shall  be  cir- 
cumcised. And  ye  shall  circumcise  the  jlesh  of  your  fore- 
skin; and  it  shall  be  a  token  of  the  covenant  betwixt  me  and 
you.  And  he  that  is  eight  days  old  shall  be  circumcised 
among  you,  every  man-child  in  your  generations ;  he  that  is 

5* 


34  ESSAYS  ON    BAPTISM. 

horn  in  the  house,  or  bought  with  money  of  any  stranger, 
lohich  is  net  of  thy  seed.  He  that  is  born  in  thy  house,  and 
he  that  is  bought  with  thy  money,  must  needs  be  circumcised  : 
and' my  covenant  shall  be  in  your  fesh  for  an  everlasting 
covenant.  And  the  loicircumcised  man-child,  whose  fesh  of 
his  foreskin  is  not  circumcised,  that  soul  shall  be  cut 

OFF  FROM   HIS   PEOPLE  ;      HE  HATH   BROKEN    MY   COVElfANT." 

Gen.  xvii.  1 — 14.     From  the  tenor  of  this  covenant  it  is 
obvious,  that  its  subjects  were  Abraham  and  his  natural 
seed  in  all  tlieir  generations.      The  blessings  promised 
them  were  all  of  a  temporal  nature,  viz. :  that  God  would 
increase  and  multiply  them  exceedingly  ;  and  be  their  God 
in  a  peculiar  sense,  affording  special  protection,  provision, 
diiection,  &c.  and  giving  them  a  certain  described  territory 
for  an  inheritance.  To  this  covenant  was  annexed  the  rite 
oi  circumcision  as  a  sign  of  carnal  descent,  a  mark  of  na- 
tional distinction,  and  a  token  of  interest  in  those  temporal 
blessings  whicii  were  promised  to  Abraham.  A  neglect  of 
this  rite  was  punished  with  excommunuation.  And,  although 
the  inheritance  was  restricted  to  the  posterity  of  Abraham, 
ytt  all  males  that  belonged  to  his  domestic  establishment, 
must  be  circumxised,  without  any  regard  to  personal  cha- 
racter, conduct,  or  laith. 

This  statement  of  the  covenant  of  circumcision,  might 
be  confirmed   by  many  testimonies  from   the  writings  of 
seme  of  thf.  most  eminent  Pedobaptist  divines.     I  will  ap-  ' 
peal  to  a  few  only. 

Witsius  :  "  Circumcision  was  the  sign  of  a  covenant  with 
God,  undoubtedly  made  with  Abraham  and  his  family  on- 
ly, exclusive  of  other  nations,  and  a  seal  of  those  benefits 
which  he  intended  to  be  peculiar  to  Abraham's  posterity  : 
and,  therefore,  according  to  divine  appointment,  it  was 
used  to  distinguish  the  seed  of  Abraham  from  the  nations 
of  the  world.  Whence  the  sons  of  Jacob  thought  it  unwor- 
thy the  dignity  of  their  family,  that  their  sister  should  be 
given  in  marriage  to  one  that  was  uncircumcised."  Egyp- 
tiacc,  L.  3.  c.  6.  §  5. 

Carpzovius  :  "  The  covenant  of  circumcision  is  very 
closely  connected  with  the  promise  of  multiplying  Abra- 
ham's posterity;  of  bestowing  on  them  a  large  country 
and  very  great  honors  ;  and  it  zvas  a  mark  of  difference, 
by  which  they  might  he  distinguished  from  other  nations. 
Whence  it  followed,  that  the  Jewish  republic  being  abol- 


ESSAYS  ON    BAPTISM,  5d 

ished,  and  the  land  of  Canaan  lost,  this  covenant  expired 
at  the  same  time.  Nay,  it  by  no  means  agreed  to  the 
times  of  the  Messiah,  in  which,  according  to  tlie  predic- 
tions of  the  prophets,  the  distinction  between  the  natural 
descendants  of  Abraham  and  other  nations  being  removed, 
both  became  one  people  under  (he  iVIessiah,  and  after- 
wards were  to  have  ail  things  common."  Apparat.  Hist. 
Crit.  Anhq.  Sac.  Annotat.  p.  605.'  ^        , 

From  tliis  plain  statement,  the  candid  reader  will 
easily  perceive,  that  Abraham  v/as  interested  in  two  cove- 
nants, viz.  the  covcnatd  of  grace  and, the  covenant  of  cir- 
cumcision ;  and  that  these  covenants  were  entirely  distinct 
in  their  nature,  privileges,  duration,  and  Subjects.  The 
want  of  keeping  in  view  the  distinction  of  these  covenants, 
has  been  the  cause  of  much  conlusion.  It  has  been  justly 
observed  by  Dr.  Cox:  "that  neither  he  nor  they  (i.  c. 
Dr.  Wardlow  and  his  Pedobaptist  brethren)  can  ever  find 
the  passage,  in  which  the  covenant  of  circumcision  is 
called  the  covenant  of  grace — nor  can  they  pomt  out  the 
text,  wherein  the  temporal  blessings  given  to  Abraham  are 
mentioned  in  the  covenant  of  grace — nor  can  they  shew, 
if  the  terms  were  identical,  how  Melchizedek,  Lot,  and 
others,  should  be  included  in  the  covei.ant  of  grace,  which 
none  will  deny,  yet  w'ere  not  in  the  covenant  oi  circumci- , 
sion  ;  or  hov  Ishmael  and  Esau  should  be  in  the  covenant 
of  circumcision,  yet  had  no  portion  of  the  covenant  of 
grace — nor  is  it  possible  for  them  to  obviate  the  difficulty, 
that,  if  Abraham  were  the  federal  head  ol  his  natural  and 
sphitual  seed,^or  of  the  covenant  of  grace,  and  Christ  is 
confessedly  the  head  of  the  same  covenant,  there  must  be 
two  heads  of  that  covenant,  having,  in  fact,  as  such,  a 
conflicting  title  of  superiority.  It  is  the  first  ancf  great 
mistake,  respecting  the  corenant  itself,  that  perplexes  the 
whole  subject,  pollutes  all  the  subsequent  reasonings,  and 
confounds  together,  things  which  essentially  difter."  'On 
Baptism,  p.  134.  We,  therefore,  repeat  the  inquiry,  viz. 
What  do  our  brethren  mean,  when  they  say,  that  children 
were  interested  in  the  covenant  made  with  Abraham,  and 
that  circumcision  was  the  sign  and  seal  thereof  ?  They 
certainly  cannot  mean,  that  all  that  were  circumcised, 
were  interested  in  the  covenant  of  grace  ;  for,  their  own 
confession  of  faith,  as  we  have  shewn,  informs  us,  that  all 
interested  in  that  covenant,  will  certainly  ho  c^Wed,  adopt- 


.'>b  ESSAYS    ON   BAPTISM. 

cd,  justified,  sanctified,  and  glorified  ;  but  multitudes,  who 
Mere  circumcised,  proved  by  their  life  and  conduct,  that 
they  had  neither  part  nor  lot  in  these  matters,  and,  there- 
fore, were  not  interested  in  the  covenant  of  grace.  They 
must  then  mean  the  covenant  of  circumcision — be  it  so. 
But  this  covenant  was  made  with  Abraham  and  his  natu- 
ral posterity  exclusively  ;  and,  whether  it  be  abrogated  or 
not,  it  certainly  can  afford  no  argument  in  favor  of  their 
opinion,  that  the  infants  of  believers  are  entitled  to  bap- 
tism, and  that  baptism  seals  to  them  the  blessings  of  the 
covenant  of  grace,  because  the  Jewish  children  were  inter- 
ested in  the  covenant  of  circumcision.  If  there  were  any 
propriety  in  such  a  mode  of  reasoning,  surely  the  descend- 
ants of  Abraham  might  have  argued  with  greater  propriety, 
that,  "  as  Jehovah  vv'as  pleased  to  favor  them  with  the  bles- 
sings of  a  peculiar  covenant,  in  which  no  others  had  any 
share,  he  would  certainly  not  exclude  them  from  the  cove- 
nant of  grace,  which  was  for  all  nations."  Such,  indeed, 
dear  reader,  seems  to  have  been  the  foundation,  on  which 
the  carnal  Jews  rested  their  hope  of  salvation,  that  they 
had  Abraham  to  their  father. 

Perhaps  it  will  be  said,  that  the  Jewish  children 
must  have  been  interested  in  spiritual  blessings  sealed  to 
them  by  circumcision,  because  the  Apostle  calls  it  "  a  sign 
and  seal  of  righteousness."  In  this  garbled  manner  the 
passage  is,  indeed,  frequently  quoted  ;  but  the  whole  verse 
reads  thus  :  "  And  he  received  the  sign  of  circumcision, 
a  seal  of  the  righteousness  of  the  faith,  which  he  had  yet 
being  uncircumcised :  that  he  might  be  the  father  of  all 
them  that  believe,  though  they  be  not  circumcised ;  that 
righteousness  might  be  imputed  unto  them  also."  Rom. 
iv.  11. 

If  the  reader  will  have  the  goodness  to  refer  to  his  bible, 
he  will  find,  that  this  first  verse  is  a  part  of  the  conclusion 
of  a  chain  of  arguments,  which  commences  at  the  begin- 
ning of  the  second  chapter.  The  Apostle,  having  in  the 
first  chapter  shewn,  that  the  Gentiles  were  without  a  jus- 
tifying righteousness,  proceeds  to  shew,  that  the  Jews, 
though  circumcised,  had  no  advantage  in  this  respect ; 
viz.  that  they  could  no  more  be  justified  by  the  deeds  of 
the  law  than  the  Gentiles,  but  that  the  only  way  of  any 
sinner's  justification  at  the  bar  of  Jehovah,  was  faith  in  the 
Messiah ;  and  this  he  proves  from  the  example  of  Abra- 


ESSAYS  ON   BAPTISM.  57 

ham,  who  hnnself  was  justified  by  faith,  hefore  he  had  re- 
ceived the  law  of  circumcision.  Circumcision,  therefore, 
instead  of  being  the  procuring  cause  ot  gospel  justification, 
was  only  a  sign  and  seal  to  Abraham,  that  he  fuid  already 
been  justified  by  faith ;  for  his  implicit  obedience  to  that 
jjositive  law,  which  had  nothing  but  the  authority  of  the 
lawgiver  for  its  recommendation,  was  a  convincing  evi- 
dence of  the  purity  and  strength  of  his  faith.  And  the 
reader  will  please  to  notice,  that  this  is  the  only  place  in 
the  bible,  where  circumcision  Is  called  a  sign  or  seal  of 
righteousness,  and  that  it  was  so  to  Jibraham  and  no  other. 
Besides,  facts  shew  that  multitudes,  who  were  circumcised 
in  the  flesh,  have  never  been  justified  by  faith.  It  is  evi- 
dent, therefore,  that  circumcision,  though  "  a  token"  of 
temporal  blessing,  yet  was  neither  a  sign  nor  a  seal  of  spi- 
ritual benefit  to  Jexuisk  c'hildren.  The  inference,  therefore, 
that  baptism  is  a  sign  and  seal  of  spiritual  bessings  to  the 
children  of  believing  Gentiles,  is  without  foundation,  and 
must  fall  of  itself. 

Besides,  the  Scriptures  no  where  teach  us,  that  either 
circumcision  or  baptism  is  the  seal  of  any  covenant.  The 
children  of  God  are,  indeed,  sealed,  not  with  Baptism,  but 
with  the  Holy  Ghost ;  not  in  infancy,  or  before  they  be- 
lieved, but  afterwards.     Eph.  i.  13. 

On  the  supposition  that  baptism  is  a  seal  of  the  cove- 
nant of  grace,  v/hat  is  the  consequence  ?  Why,  instead  of 
being  an  argument  in  favor  of  Infant  Baptism,  it  would 
absolutely  exclude  infants  from  the  solemn  ordinance. 
With  entire  confidence,  we  submit  the  case  to  a  'jury  se- 
lected from  their  own  most  eminent  divines.  But,  instead 
of  a  foreman,  let  us  hear  several  of  thQ^  jurors  express  their 
sentiments. 

•  The  great  Mr.  Charnoc/c :  "  God  seals  no  more  than  he 
promises,  nor  in  any  other  manner  than  as  he  promises. 
He  promises  only  to  faith,  and,  therefore,  only  seals  to 
faith.  Covenant  graces,  therefore,  must  be  possessed  and 
acted,  before  covenant  blessings  can  be  ratified  to  us." 
Works,  vol.  II.  p.  781. 

The  pious  Mr.  Bradbury  :  "  We  call  these  two  institu- 
tions of  the  New  Testament,  the  seals  of  the  covenant ; 
but  they  never  seal  what  you  have  not,  nor  can  they  seal 
any  thing  you  did  not."     Duty  and  Doct.  of  Bap.  13. 

Mr.  Bebden:  "  Was  circumcision  a  seal  of  justification, 


58  ESSAYS  ON    BAPTISM. 

or  remission  of  sins,  to  such  as  Abraham  was,  or  sincere 
believers  ?  So  is  baptism  now."  Baptismal  regenerat.  dis- 
proved,  p.  50. 

Cahin  :  "  Baptism  is,  as  it  were,  the  appendix  of  faith, 
and,  therefore,  posterior  in  -order ;  and  then,  if  it  be  ad- 
ministered without  faith,  of  which  it  is  a  seal,  it  is  both  an 
injurious  and  a  gross  profanation."  Com.  in  Act  viii. 
3G. 

Hence,  it  appears,  that  the  jury  is  perfectly  agreed,  that 
hifants  are  not  proper  subjects  for  baptism,  and  that 
it  would  be  "  an  injurious  and  gross  profanation  '  to  ad- 
minister it  to  them.  And  who  can  disapprove  their  prin- 
ciples and  arguments  ?  God  seals  only  what  he  promises, 
he  promises  only  to  faith,  and  that  personally,  not  by 
proxy,  such  as  parents  and  other  sponsors,  (see  Bradbu- 
ry;)  but  infants  cannot  believe,  therefore,  they  have  no 
right  to  the  seal. 

But  it  is  high  time  to  proceed  to  the  consideration  of 
the  next  part  stated  in  the  reply,  viz.  That  baptism  has 
come  in  the  place  of  circumcision  ;  and  that  as  this  rite 
was  performed  on  all  the  male  posterity  of  Abraham,' so 
baptism  is  to  be  administered  to  all  the  children  of  believ- 
ers. Notwithstanding  the  frequency  of  this  assertion,  and 
the  great  confidence  placed  in  it,  yet  I  cannot  believe  it 
for  want  of  evidence.  "  U  Dr.  Wardlow,''  says  Dr.  Cox, 
"  will  point  out  any  individual  passage  in  the  Scriptures, 
in  Genesis,  or  in  Romans — in  Moses,  or  in  Paul — where  bap- 
tism is  represented  as  substituted  lor  circumcision,  'loe  will 
believe  it.'  "   On  Baptism,  p.  1  49. 

I  am  aware,  that  Col.  ii.  11,  12.,  is  generally  quoted  as 
a  proof  But  let  us  read  it :  "In  whom  (Christ)  also,  ye 
are  circumcised  with  the  circumcision  made  without  hands 
in  putting  off  the  body  of  the  sins  of  the  flesh  by  the  cir- ' 
cumcision  of  Christ ;  buried  with  him  hi  baptism,  wherein 
ye  also  are  risen  with  him,  through  the  fuith  of  the  opera- 
tion of  God."  Does  not  the  reader  perceive,  that  the  per- 
sons here  spoken  of  are  adults,  who  believed,  mortijied  the 
deeds  of  the  flesh,  ^c. ;  and  that  this  passage,  has,  therefore, 
nothing  to  do  with  infant  baptism  I 

Besides,  does  it  follow,  that,  because  there  seems  to  be 
in  these  words  a.  comparison  between  baptism  and  cir- 
cumcision, therefore,  the  one  is  come  in  the  place  of  the 
other  ?     We   know,   that  there  was  some  similarity  be- 


ESSAY3  ON    BAPTISM.  59 

Iween  Noah's  Ark,  and  the  ordinance  of  baptism,  1  Pet.  iii. 
21,  Do  any  of  our  brethren,  therefore,  beUeve,  that  the 
latter  has  come  in  the  place  of  the  former  ? 

The  eminently  learned  Venema,  though  a  Pedobaptist, 
acknowledges,  "  that  the  scriptures  no  where  affirm,  that 
baptism  holds  the  place  of  circumcision.  Nor  from  that 
place  of  Paul,  Col.  ii.  11,  12,  can  any  thing  else  be  infer- 
red, than  that  the  two  sacraments  answer  one  another  ;  for 
it  is  not  there  asserted  in  express  words.  The  Apostle  sim- 
ply asserts  in  those  words,  that  baptism  answ^ers  to  spiritual 
circumcision.'      Diss.  Sacra,  L.  2.  C.  15.  §  6,  7. 

Besides,  wherein  does  the  striking  similarity  or  analogy 
consist  ?  There  are,  no  doubt,  a  few  particulars,  in  which 
baptism  may  be  compared  to  circumcision,  but  there  is  a 
striking  dissimilarity  in  very  many  of  the  most  important 
parts.  As  we  have  shewn  before,  that  the  covenant  ol' 
grace  and  the  covenant  of  circumcision  differed  essentially, 
in  nature,  subjects,  promises,  and  duration ;  so,  likewise, 
do  the  ordinances  of  baptism  and  circumcision  differ. 
Circumcision  was  a  bloody  and  pami'ul  ceremony  ;  bap- 
tism is  the  immersion  of  a  person  in  water,  as  a  solemn 
religious  ordinance,  administered  to  such  as  believe,  iu 
the  name  of  the  Father,  and  of  the  Son,  and  of  the 
Holy  Ghost.  The  subjects  of  the  one  are  only  male 
children,  eight  days  old  ;  the  subjects  of  baptism  are  not 
infants,  but  "  both  Men  and  Women,"  capable  of  making 
a  credible  profession.  The  design  of  circumcision  was 
chiefly  to  keep  the  descendants  of  Abraham  a  distinct 
people  from  all  other  nations  ;  baptism  is  to  be  administer- 
ed to  believers  of  every  nation,  without  exception.  The 
duration  of  circumcision  was  during  the  existence  of  the 
Jewish  polity  ;  the  duration  of  baptism  is  to  the  end  of  the 
world. 

The  defect  of  this  analogy  has  been  acknowledged  by 
not  a  few  Pedobaptist  divines.  Cattenburgh :  "  Though, 
apparently,  there  is  a  great  similitude  between  circum- 
cision and  baptism,  yet  it  does  not  thence  follow,  that  this 
comes  in  the  place  of  that ;  because,  on  the  same  princi- 
ple, a  person  might  argue,  that  bread  and  wine  in  the  sa- 
cred supper,  succeeded  in  the  place  of  manna,  and  of 
water  from  the  rock.  Is  it  to  be  believed,  on  suppositioij 
of  this  assertion  concerning  baptism  being  admitted,  that 
John  the  Baptist,  in  his  preaching,  would  not  have  sig- 


G0  ESSAYS  ON    BAPTISM. 

nified  something  of  this  kind ;  and  that  our  Lord  himself 
would  not  have  taught  his  disciples  concerning  such  an 
appointment  ?  We  may  add,  when  so  sharp  a  controversy 
was  agitated  about  circumcision,  (Acts  xv.)  not  so  much 
as  a  tittle  occurs  relating  to  such  a  succession ;  which, 
nevertheless,  on  that  occasion,  ought  principally  to  have 
been  mentioned.  Further,  besides  the  difference  of  cir- 
cumstances mentioned  by  the  learned  Limborch,  and  that 
most  evident  argument,  none  but  male  children  were  circum- 
cised, therefore,  they  only  are  to  be  baptized ;  others 
add,  circumcision  was  performed  by  a  knife,  but  baptism 
is  administered  in  water.  The  circumcision  of  infants 
was  urged  by  the  Lord  with  such  great  rig^r,  that  Moses 
himself  was  threatened  with  destruction  for  its  neglect, 
Exod.  iv.  24.  ;  and  fathers  neglecting  that  rite,  it  was 
lawful  for  mothers  to  circumcise  their  sons,  Exod.  iv.  25, 
which  the  reformed  prohibit  to  women,  or  do  not  permit 
in  regard  to  baptism.  Circumcision  was  not  performed  in 
the  name  of  any  one,  as  baptism  is,  in  the  name  of  the  Fa- 
ther, and  of  the  Son,  and  of  the  Holy  Ghost.  Circumci- 
sion was  performed  upon  one  member  only  ;  whereas, 
in  baptism,  the  whole  body  is  ordered  to  be  immersed.^ 
Principally,  circumcision  was  a  discriminating  mark  of  the 
Jews  from  other  nations  ;  whereas  baptism  tends  to  imite 
all  nations  in  one  body."  Spicileg.  T/itolog.  L.  4.  c.  64. 
sect.  2.  §  22.  See  large  extracts  to  the  same  purpose 
from  Veneraa,  Limborch,  and  others.  Booth  Peel.  Bap.  Ex- 
am, vol.  II  ch.  4,  sect   3. 

I  hope  the  reader  will  pardon  my  dwelling  so  long  on 
this  arguniest  of  our  brethren  ;  but,  as  this  doctrine  of 
analogy  is  so  frequently,  and  so  confidently  appealed  to,  I 
considered  it  due  to  truth,  to  shew  it^fallacy.  1  will  add 
only  one  or  two  particulais  more,  and  then  proceed. 

It  has  already  been  shewn  (Essay  I.  p.  15.)  that,  in  the 
observance  of  a  positive  institution,  we  are  to  be  guided  by 
the  express  law  of  the  institution.  Baptism  is  a  positive' in- 
stitution :  therefore,  its  own  law  is  to  be  the  rule  of  our 
conduct,  and  not  analogy.  Such  is  the  acknowledged  sen- 
timent of  many  Pedobaptist  divines.  In  addition  to  those 
already  cited  in  the  first  Essay,  1  will  quote  one  more. 
Mr.  Ball :  "  In  whatever  they  (circumcision  and  baptism) 
agree,  or  differ,  we  must  look  to  the  institution,  and  nei- 
ther stretch  it  wider,  nor  dravv  it  narrower  than  the  Lord 


ESSAYS  ON    BAPTISat.  61 

iias  made  it.  For  he  is  the  institutor  of  the  sacraments, 
according  to  his  own  good  pleasure  ;  and  it  is  our  part  to 
Icarn  of  him,  both  to  rvhom,  hozo,  and  for  what  end  the  sa- 
craments are  to  be  administered  ;  how  they  agree,  and 
wherein  they  difier.  In  all  which,  we  must  aftu-m  nothing 
but  what  God  hath  taught  us,  and  as  he  has  taught  us." 
In  M7\  Tombes  Exam.  p.  23.  Besides,  to  argue  from  ana- 
logy our  brethren  tell  us,  is  of  very  doubtful  and  uncertain 
authority.  Dr.  Clarke,  speaking  of  the  analogy  of  bap- 
tism and  circumcision,  says  ;  "  Whether  this  analogy  be 
rightly  drawn  or  no,  and  be  a  sufficient  and  adequate 
foundation  for  what  has  been  built  upon  it,  is  a  controver- 
sy."    Ser.  vol.  I.  Ser.  38.  p   241.  fol.  ed. 

Lord  Brooke  :  "  The  analogy  which  baptism  now  has 
with  circumcision  in  the  old  law,  is  a  fine  rhetorical  argu- 
ment to  illustrate  a  point  well  proved  before  ^  but  I  some- 
what doubt,  whether  it  be  proof  enough  for  that,  which 
some  would  prove  by  it;  since,  besides  the  vast  difference 
in  the  ordinances,  the  persons  to  be  circunjcised  by  the 
positive  law,  are  so  express,  that  it  leaves  no  place  for 
scruple.  But  it  is  far  otherwise  in  baptism  ;  where  all  the 
designation  of  persons  fit  to  be  partakers,  for  aught  I  know, 
is  only  such  as  believe.  For  this  is  the  qualification  that, 
with  exactest  search,  I  find  the  scripture  requires  in  per- 
sons to  be  baptized  ;  and  this  it  seems  to  requircnn  all 
such  persons.  Now,  how  infants  can  be  properly  said  to 
believe,  I  am  not  yet  fully  resolved."  Discourse  on  Episco- 
pacy, sec.  2.  ch.  7.  p.  97. 

Nay  ;  let  our  brethren  but  for  a  moment  lose  sight 
of  Infant  Baptism,  and  they  will  most  loudly  exclaim 
against  the  doctrine  of  analogy,  and  show  with  the  greatest 
facility  how  it  has  opened  a  floodgate  to  errors  and  super- 
stitions. 

"  If  it  be  once  granted  to  the  Doctors  of  the  Romisli 
Communion,"  says  Vitrin^a,  "  that  the  order  and  worship 
of  the  gospel  church  are  conformable  to  those  of  the  Jewish 
economy,  {to  which  the  Papists  alzvoys  look  for  tJi.e  chief  sup- 
port of  their  numerous  errors.)  they  will  plausibly  defend 
the  whole  of  their  ecclesiastical  politv."  De  Synos;.  Vet.  p. 
15,  16. 

Mr.  Tombes  has  observed  :  "  It  is  the  common  com- 
plaint of  Protestants  and  anti-prelatists,  that  in  imitation  of 
the  Jews,  under  pretence  of  analogy,  a  nevs^-namcd  Juda- 

6 


t)2  ESSAYS    OX  BAPTISM. 

ism  has  been  brouglit  into  the  christian  church;'  Jntipe- 
dobap.  Part  2.  p.  1 7.  It  is  from  this  very  fruitful  source,  ana- 
logy, that  the  Papists  endeavour  to  prove  the  lawfuhiess 
o^zoomen  baptizing,  in  cases  of  approved  necessity,  because 
the  wife  of  Moses  performed  the  rite  of  circumcision  on 
her  son ;  that  the  church  of  Christ  should  have  a  visible 
Head,  because  the  Jewish  church  had  a  High  Priest ;  that 
the  true  church  must  be  infallible,  because  the  ancient 
High  Priest,  by  consulting  Urim  on  certain  occasions,  de- 
livered oracles  ;  and  that  there  must  be  seven  sacraments, 
because  the  number  seven  makes  a  conspicuous  figure  in 
the  Hebrew  ritual,  &c.  &c.  The  English  Episcopalians 
have  tenaciously  retained  this  Doctrine  of  analogy  to  sanc- 
tion the  establishment  of  a  national  church — the  strict  al- 
liance between  the  church  and  tlie  state — the  divine  right 
of  tithes  for  the  support  of  christian  ministers — Canonical 
habits — their  holy  days,  &c  &c. 

"  Whence  is  it,"  says  the  venerable  Mr.  Booth,   "  ex- 
cept on  the  same  foundation,  that  christian  ministers  as- 
sume  the  character  of  Priests,  call   the  Lord's  table  an 
altar,  and  the   holy  Supper  a  sacrijice.     On  what  princi- 
ples, but  those  of  Judaism,  do  people  plead  for  sumptuous 
places  of  worship,  and  the  consecration  of  them ;  for  al- 
ternate singing,  and  various  amusing  ceremonies  in  pub- 
lic devotion  ?   Whence  is  it,  except  on  principles    pecu- 
liar to  the  ancient  theocracy,  that  any  plead  for  the  inter- 
ference of  civil  magistrates,  in  affairs  that  are  purely  reli- 
gious,   and   for  the  persecidion  of  real    or  of   suspected 
heretics  1     These  and  other  particulars  are  defended,  if 
defended  at  all,  by  scripture,  on   the  appointments,  privi- 
leojes,  and  laws  of  Judaism  ;  for  the  kingdom  of  Christ  not 
being  of  this  world,  the  New  Testament  knows  nothing  of 
them.     Thus  the  constitution  and  government,  the  order 
and  worship  of  the  gospel  church  are  degraded  and  cor- 
rupted, to  make  them  agree  with  the   Mosaic  •economy. 
As  if  the  christian  church  were  in  a  state  of  minority,  like 
that  of  the  Jews — as  if  the  disciples  of  Christ  were  to  be 
amused  with  ceremonious  pomp  and  carnal  ordinances, 
with    beggarly  elements  and   puerilities,  as  were    the  de- 
scendants of  Abraham   before   the  time  of  reformation. 
Gah  iv.  1-11,    21-31.    Heb.  viii.  6-13,  ix.  9,   10.     Few 
mistakes  in  theology,  have,  indeed,  either  so  extensive  or 
so  pernicious  an  influence  upon  the  church  and  worship 


ESSAYS  ON    BAPTISM.  63 

of  the  New  Testament,  as  those  whi/^h  tend  to  confound 
the  christian  church  with  the  Jewish  synagogue."  Pc- 
dob.  Ex.  2,  p.  263. 

Dear  reader,  I  have  now,  at  considerable  length,  shewn 
that  the  assertion,  that  baptism  has  come  in  the  place  of 
circumcision,  is  without  any  proof,  and  therefore,  we 
cannot  believe  it.  But  there  are  other  reasons  which 
might  be  stated  at  large.  I  will  only  name  then).  If 
baptism  had  come  in  the  place  of  circumciwion,  why  were 
they  both  in  practice  at  the  same  time  ?  Why  did  Paul 
circumcise  Timothy,  after  he  had  been  baptized  ?  Why 
did  they  not  settle  the  sharp  controversy  al)Out  circumcision 
by  telling  them  that  baptism  came  in  its  place  ;  and  that, 
Avhen  the  substance  has  come,  the  shadow  is  no  more 
needed  ?  Since  our  brethren  are  so  certain  that  baptism 
came  in  the  place  of  circumcision  by  divine  appointment, 
we  can  scarcely  suppose,  that  the  Apostles  and  the  apos- 
tolic churches  were  ignorant  of  this  change  ;  th(  if  silence, 
therefore,  on  such  important  occasions,  would  he  unac- 
countable. We  conclude,  therefore,  that  infant  baptism 
was  not  known  in  the  days  of  the  Apostles,  nor  the  suc- 
cession of  baptism  in  the  place  of  circumcision. 

We  now  proceed  to  the  examination  of  the  next  as- 
sertion, viz  :  that  the  christian  church  is  a  continuation 
of  the  Jewish  church;  and,  therefore,  the  chilrirGii  ol" 
pious  parents  are  members  of  it,  as  the  Jewish  children 
were  under  the  Old  Testament. 

To  shew  the  fallacy  of  this  proposition  I  shall  endeavor 
to  describe  the  nature  and  character  of  the  church  of 
Christ,  or  the  New  Testament  church,  and  the  reader  will 
be  able  to  judge  whether  there  was  such  a  church  under 
the  Old  Testament  or  not. 

Our  first  inquiry  is  into  the  meaning  of  the  term 
church.  The  Greek  noun  eccl'sia,  in  the  New  Testa- 
ment, rendered  by  our  translators  church,  is  derived  from 
the  verb  eccaleo,  which  signifies  "to  call  out,  to  call  forth, 
to  summon."  Hence,  the  simple  and  plain  meaning  of 
the  noun  is,  "an  assembly  of  people  called  together," 
without  any  reference  to  the  (/valificaiions  of  the  persons 
assembled,  the  design  for  whicli  they  are  collected,  or  the 
means  by  which  the  meeting  has  been  efi^ected.  Hence, 
the  word  is  applied  to  a  riotous  mob,  collected  without  au- 
thority, Acts'xix.  32,  41,  to  an,  assembly  convened  by 
the  authority  of  a  civil  magistrate.   Acts  xix.  39 ;    for  a 


«j4  essays  on  baptism. 

congregation  i.  e.  a  number  of  persons  meeting  togethci- 
lor  the  purpose  of  worshiping  God,  similar  to  our  congre- 
gations, consisting  partly  of  such  as  have  made  a  public 
profession  of  religion,  and  others  Vv^ho  have  not.  Heb.  u. 
12.  This  passage  is  a  quotatiqn  from  Ps.  xxii.  22, 
where  it  is,  "  in  the  midst  of  the  congregation  will  I 
praise  thee  ;"  and  in  ver.  25,  it  is  the  great  congregation, 
/.  e.  in  the  great  assembly  of  the  Jews  in  the  temple  at  Je- 
rusalem, where  there  was  a  mixture  of  good  and  bad. 
Acts  xiii.  1,  1  Cor.  iv.  17,  xiv.  4,  19,  28,  35.  But  in  the 
New  Testament  it  is  used  in  a  religious  sense;  for  the  in- 
visible church,  i.  e.  the  elect  of  God,  "  the  general  assem- 
bly and  church  of  the  first  born,  which  are  written  in  Hea- 
ven." Heb.  xii.  24,  Acts  xx.  28,  Epli.  i.  22,  v.  24,  25, 
27,  Col.  i.  18,  24.  &c.  This  is  the  church  which  Christ 
has  purchased  with  his  own  blood  ;  this  is  the  bride'which 
he  loved,  and  gave  himself  for  her.  It  is  called  the  invi- 
sible church,  because  its  members  are  invisible  to  us  ,* 
seeing  it  includes  all  that  have  already  gone  to  glory,  or 
are  How  scattered  over  the  earth,  or  shall  yet  be  born. 
This  church  commenced  with  the  first  believer,  and  has 
continued  hitherto,  and  will  do  so  till  the  last  of  the  elect 
shall  be  brought  to  glory. 

It  is  used  for  the  visible  church,  i.  e.  an  assembly  of 
persoiis  who  had  united  with  each  other  as  a  society,  after 
giving  satisfactory  evidence  of  possessing  those  qualifica- 
tions required  by  the  great  head  ^f  the  church.  Acts  ii. 
47,  xiv.  2.3,  27  ;  and  because  the  admission  and  reception 
of  each  individual  member  into  the  society,  was  in  an  open 
and  public  manner,  it  is  called  the  visible  c.'iurch.  The 
reader  will  now  perceive,  that  the  mere  term  eccltsia  in 
the  original,  and  the  word  church,  bjj  which  it  is  often 
translated  in  the  New  Testament,  levne  it  unfletermined 
whether  we  mean  a  congregation,  or  the  church  invisible, 
or  the  visible  church.  Our  present  business  is  neither 
with  the  first  nor  the  second,  but  with  the  last.  I  shall, 
therefore,  proceed  to  describe  the  nature  and  constitution 
of  the  visible  church.  From  the  description  already  given 
of  the  visible  church,  it  is  evident,  that  certam  qualifica- 
tions were  required  in  each  individual  before  he  could  be 
admitted  a  member. 

These,  I  conceive,  may  be  comprised  in  the  following 
particulars,  including  all  others : 


ESSAYS  ON    BAPTISM.  65 

1.  llegeneiation,  or  to  be  born  of  God. 

2.  A  general  knowledge  and  firm  belief  of  the  leading- 
doctrines  of  revealed  religion. 

3.  A  determination,  in  dependence  on  the  grace  of 
God,  to  live  a  life  of  obedience  to  all  the  commandments 
of  Christ. 

4.  Submission  to  the  ordinance  of  baptism. 

That  such  qualifications  are  required  of  a  person  before 
he  is  admitted  a  member  of  a  christian  church,  or  is  per- 
mitted to  partake  of  the  Lord's  supper,  is  abundantly  ac- 
knowledged by  our  Pedobaptist  brethren.  Let  the  fol- 
lowing extracts  suffice  : 

The  confession  of  Helvetia  :  "  A  church,  i.  e.  a  company 
of  the  faithful,  called  and  gathered  out  of  the  world ;  a 
communion,  I  say,  of  all  saints,  that  is,  of  them  who  do 
truly  know  and  rightly  worship  and  serve  the  true  God 
in  Jesus  Christ  the  Saviour." 

Confession  of  Basil :  "We  believe  a  holy  christian 
church,  that  is,  a  communion  of  saints,  a  gathering  toge- 
ther of  the  faithful  in  spirit,  which  is  holy  and  the  spouse 
of  Christ,  ^^■  herein  all  they  be  citizens  which  do  truly  con- 
fess that  Jesus  is  the  Christ,  the  Lamb  that  taketh  away 
the  sins  of  the  world,  and  do  shew  forth  that  faith  by  the 
works  of  love." 

Dr.  Cotton  Mather:  "A  church,  as  the  Greek  name 
for  it  allows  us  to  think,  is  to  consist  of  a  people  called  out 
from  the  ways  of  sin,  by  the  powerful  and  effectual  work 
of  God  upon  their  souls.  Regeneration  is  the  thing, 
without  which  a  title  to  the  sacraments  is  not  to  be  pre- 
tended. Real  regeneration  is  the  thing,  which,  before 
God,  renders  men  capable  of  claiming  sacraments ;  and 
visible  and  expressed  regeneration  is  that  which,  before 
men,  enables  us  to  make  such  a  claim."  \n  Mr.  Backus 
Church  History  of  N.  Eng.  vol.  2,  pp.  1 ,  2. 

Dr.  Chauncy :  "  The  foundation  part  of  a  visible 
church  is  the  credible  profession  of  faith  and  holiness. 
It  is  men  and  women,  not  doctrine,  that  are  the  matter  of 
a  church ;  and  these,  professing  the  faith  and  practising 
lioliness.  The  members  of  churches  are  always  called, 
in  the  New  Testament,  saints,  faithful,  believers ^  they 
were  such  that  were  added  to  the  churclics."  Preface  to 
Dr.  Owen's  true  nature  of  a  Gospel  Church. 

Mastricht :  "  A  church  is  no  other  than  a  congregation 
6* 


G6  ESSAYS  ON    BAPTISM. 

of  men,  efficaciously  called  or  converted  to  Jesus  Chri:^t. 
Thcol.  L.  7,  c.  1,  §  5. 

Anonymous  :  "  Every  true,  visible,  particular  church  of 
Christ,  is  a  select  company  of  people,  called  and  separated 
from  the  world  and  the  false  worship  thereof,  by  the  Spirit 
and  word  of  God,  and  joined  together  in  the  fellowship 
of  the  Gospel  by  their  own  free  and  voluntary  consent, 
giving  up  thenjselves  to  Christ  and  to  one  another,  ac- 
cording to  the  will  of  God."     Jerabbaal,  p.  422. 

Mr.  John  Cotton  :  "  The  church  is  a  mystical  body, 
whereof  Christ  is  the  head ;  the  members  are  saints  call- 
ed out  of  the  world,  and  united  together  into  one  congre- 
gation by  an  holy  covenant,  to  worship  the  Lord,  and  to 
edify  one  another  in  all  his  holy  ordinances."  True  coTir 
stilution  of  a  particular  church,  p.  I. 

That    eminently    learned  divine,    Dr.    Ridgley,  in  de- 
fining the  visible   church,  says,    "  A  church  is  a  number 
of  visible  professors,  called  to  be  saints,  united  together  by 
consent,  and  testifying  their  subjection  to   Christ.     It  is 
necessary  that  all  the  members  thereof  embrace  the  true 
religion,  and,  in  particular,  that  they  deny  none  of  those 
fundamental  articles  of  faith  which  are  necessary   to  sal- 
vation.    A  mind  rightly  informed  in  the  great  doctrines 
of  the  gospel,  with  a  conduct  of  life  answerable  thereunto, 
is  to   be  insisted  on  as  a   term  of  church   communion." 
,  Speaking  of  the  bond  of  church   union,   he  saith,    "  It  is 
neither  the  profession  of  faith,  nor  a  conversation  agreea- 
ble thereunto,  that  constitutes  a  person  a  member  of  a 
particular  church  ;  for,  according  to  the  laws  of  society, 
there  must  be  a  mutual  consent  to  walk  together,  or  have 
communion  one  with  another  in  all  the  ordinances  which 
Christ  has   established.     As    the    materials    of  which    a 
building  consists,  do  not  constitute  that  building,  unless 
they  are  cemented  and  joined  together ;  so  the  union  of 
professing  christians,  whereby  they  are  joined  together, 
and  become  one  body,  by  mutual  consent,  is  necessary  to 
constitute  them  a  church,  as  much  as  their  professed  sub- 
jection to  Christ  to  denominate  them  a  church  of  Christ." 
B.  D.  Quest.  52.     I  shall  add  only   one  quotation  more. 
The  pious  Mr.  Broicn  says :    "  The  visible  church  on 
earth  is  a  society  of  believing  and  holy  persons,    whom 
God,  by  the  Gospel,  has  called  from  among  mankind  to 
fellowship  with  his  Son,  Jesus  Christ.     They  are  spiritunl,^ 


fiSSAVS  ON    BAP'l'lSJf.  S7 

formed  by  the  Holy  Ghost,  through  and  for  ordhaances 
and  services  of  a  sphitual  natme,  and  of  men  made  spi- 
ritucil — blessed  witli  sph-itual  blessings — living  on  spi- 
ritual provisions,  and  built  up  a  spiritual  house  for  God, 
In  order  to  be  received  into  church  fellowship,  it  is  neces- 
sary that  men  profess  their  faith  in  Christ  and  obedience 
to  him,  and  be  apparently  holy.  1.  They  must  manifest 
no  prevailing  inclination  to  any  kind  of  wickedness, 
2.  They  must  have  escaped  tiio  corruption  that  is  in  the 
world  through  last,  and  manifest  a  readiness  to  receive 
christian  reproof  from  neighbors  or  church  rulers.  3.  Hav- 
ing received  the  knowledge  of  the  truths  of  Got!,  revealed 
in  his  word,  they  must  profess  to  esteem  and  love  them. 
4.  In  consistency  with  the  habitual  tenor  of  their  practice, 
they  must  make  an  open  and  judicious  profession  of  the 
subjection  of  their  conscience  to  the  aidkorlty  of  Christ 
in  the  Gospel,  and  of  their  readiness  to  yield  obedience  to 
all  his  institutions.  The  end  of  such  persons  uniting  in 
church  fellowship,  ought  to  be,  1.  The  maintaining  and 
exhibiting  a  system  of  sound  principles.  2.  The  main- 
taining the  ordinances  of  Gospel  worsiiip  in  their  purity 
and  simplicity.  3.  The  impartial  exercise  of  church 
government  and  disciphne.  4.  The  maintaining  and 
promoting  holiness  in  all  manner  of  conversation.  The 
embracement  or  profession  of  nothing  but  what  is  really 
divine  truth,  and  tends  to  promote  peace  and  holiness, 
and  order,  ought  ever  to  be  made  a  term  of  admission  to 
church  fellowship.  The  forming  church  connexions 
upon  this  ground  consists  in  mutua],  judicious  and  candid 
covenanting,  express  or  implicit,  with  or  without  an  oath, 
to  make  a  joined  profession  of  the  faith  of  the  Gospel,  and 
to  walk  together,  each  in  his  station,  in  the  order  of  the 
Gospel,  as  becomes  saints."  Nat.  and  Revealed  Reli- 
gion, 526,  .527. 

From  these  few  quotations,  which  might  have  been 
greatly  multiplied,  the  candid  reader  will  easily  perceivt 
that  it  is  the  opinion  of  our  most  eminent  Pedobaptist  di- 
vines, that  the  members  of  the  visible  church  must, 
1,  possess  certain  qualifications  to  fit  and  entitle  tliem  to 
become  members  ;  such  as  a  iiero  nature,  spiritual  knoio- 
ledge,  faith  in  Jesus  Christ,  holiness  in  heart,  lip,  and  life  ^ 
obedience  to  all  Christ's  commandments ,  and  devotedness 
to  his  cause,  ^'c.  i,-c.     2.  Th^t  they  must  actually  jqJR 


68  ESSAYS  OX    BAPTISM. 

ihe  chvirch;  by  giving  satisfactory  evidence  of  their  being 
po33Css3d  of  the  necessary  quahfications,  before  they  are 
considered  members,  and  permitted  to  partake  of  the  privi- 
leges of  the  visible  church.  3.  That  the  end  of  this  union 
is  altogether  spiritual,  viz.  the  honor  of  Christ,  the  exten- 
sion of  his  kingdom,  and  the  mutual  edification  of  the 
saints. 

Such  being  the  nature  and  constitution  of  the  risible 
church,  let  us  now  search  the  scriptures  for  its  origin. 
In  the  history  of  the  first  period  of  the  world,  i.  e.  from 
Adam  to  Abraham,  we  read,  indeed,  of  several  individu- 
als, such  as  Abel,  Enoch,  Noah,  &c,  who,  doubtless, 
were  interested  in  the  covenant  of  grace,  and  members  of 
the  invisible  church  ;  but  there  is  not  a  shadow  of  a  visi- 
ble church  to  be  seen.  Nor  is  there  any  more  evi- 
dence of  the  existence  of  such  a  church  in  the  second 
period,  ?'.  e.  from  the  call  of  Abraham  to  the  giving  of  the 
law  on  Mount  Sinai.  True,  we  are  certain,  that  Abraham, 
the  father  of  the  faithful,  and  many  of  his  spiritual  seed,, 
belonged  to'  the  invisible  church  ;  but  where  and  when 
was  the  origin  of  a  socictxj  composed  of  spiritual  members, 
admitting  to  their  number  none  but  such  as  possessed  the 
fpialifications  described  above.  We  are,  indeed,  told,  by 
almost  every  Pedobaptist  writer,  that  the  visible  church 
]»egan  in  Abraham's  family,  when  God  gave  him  the  cov- 
enant of  circumcision  ;  and  that  every  one  who  had  the 
loken  of  God's  covenant  in  his  flesh,  whether  regenerated 
itr  not,  was  reputed  a  member  of  this  church. 

That  Jehovah  made  such  a  covenant  with  Abraham  for 
.se  and  holy  purposes,  has  already  been  stated,  (p.  53.) 
and  none  does  deny ;  but  who  can  believe  that  it  was  the 
beginning  of  the  visible  church,  seeing  it  essentially  dif- 
fered from  it  in  nature,  privileges,  design,  duration,  and 
subjects.  All  that  can  be  granted  is,  that  it  was  the  first 
appearance  of  a  typical  representation  of  the  visible 
•hurch. 

1  proceed  now  to  search  for  the  visible  church  in  the 
iliird  period  of  tlie  world,  i.  c.  during  the  Mosaic  dispen- 
.-ation.  Here,  indeed,  we  meet  with  something  like  a  vi- 
.i;iblc  church,  but  it  is  not  the  thing  itself.  It  is  a  shadoiv, 
but  not  the  substance.  Soon  after  the  children  of  Israel 
had  come  out  of  Egypt,  Jehovah  was  pleased  to  enter 
with  them  into  a  covenant,  generally  called  the  Sinaitic 


ESSAYS  ON   BAPTISM.  69 

covenant,  which,  in  its  nature,  subjects,  privileges,  ex- 
tent, design,  and  duration,  differed  but  little  from  the  cove- 
nant of  circumcision,  except  that  the  one  was  made  with 
Abraham  and  his  natural  seed  as  a  family,  but  the  other 
as  a  nation,  with  the  addition  of  laws  and  ceremonies 
suited  to  that  cHspensation,  in  which  Jehovah  was  their  po- 
htical  King,  as  well  as  the  object  of  their  national  worship  ; 
and  both  relations  were  typical  of  the  New  Testament  dis- 
pensation^ in  which  the  Lord  Christ  is  both  the  King  of  his 
church,  and  the  object  of  spiritual  worship.  In  him,  indeed, 
"  church  and  state"  are  united,  but  they  are  both  spiritu- 
al, and  not  of  this  world.  His  church  and  state  are  one 
spiritual  kingdom.  I  am  persuaded,  that  the  more  a  per- 
son examines  the  history  oi'  the  Je\\s  the  more  he  will  be 
convinced  that  there  was  no  such  thing  as  a  visible  church 
among  them  ;  either  during  their  journeying  in  the  wilder- 
ness, or  after  their  settlement  in  the  Lancrof  Promise. 
Hence,  the  word  church  is  never  used  by  our  translators 
in  the  Old  Testament.  The  whole  nation  is  invariably 
called  ''ihe  congregation."  And,  as  the  Martyr  Stephen, 
Acts  vii.  38.  spake  of  the  same  assembly,  our  translators 
ought  not  to  have  used  the  word  church,  but  congreijation. 
This  is  he  that  was  m  the  congregation  in  ihe  zoUderness. 
This  congregation  was  composed  of  all  the  descendants  of 
Abraham,  tliat  came  out  of  Kgypt,  both  adults  and  mfants, 
without  any  regard  to  their  moral  and  spiritual  state,  and 
Jehovah  acknowledged  all  those  for  his  people,  and  him- 
self as  their  God,  who  perlorm.ed  an  external  obedience  to 
his  commandments  ;  even  though  in  their  hearts,  alienated 
from  him.  This  congregation  was  perpetuated  by  a  regu- 
lar succession  of  their  natural  oftspring,  for  every  child 
was  born  a  member  of  it,  and  entitled  to  all  its  privileges  ; 
and  circumcision  was  a  public  token  thereof  Hence,  we 
never  read  of  such  a  thing  as  n  church  meeting  to  examine 
a  son  of  Abraham  for  membership,  nor  of  an  examinatioii 
by  a  Session  for  the  purpose  of  "  putting  himself  under 
ilieir  care."  And  when  a  Gentile  became  a  proselyte, 
nothing  more  was  required  of  him,  than  submission  to  cir- 
cumcision, and  to  walk  in  external  obedience  as  required 
of  the  Israelites.  JNot  a  word  is  said  about  the  necessity 
of  regeneration,  or  the  other  qualijications  required  of  a 
candidate  of  the  church  of  Christ.  No  doubt,  there  were 
many  true  believers  mixed  with  this  congregation.     These 


70  ESSAYS  ON    BAPTISM. 

l)e]onged  to  the  invisible  church  ;  but  a  visible  church  was 
not  known  in  Israel.  Hence,  it  is  very  evident,  that  there 
is  as  great  a  difference  between  the  christian  church  and 
the  Jewish  congregation,  or  national  establishment,  as 
there  is  between  the  covenant  made  with  Noah  and  the 
covenant  of  grace.  In  the  Jewish  congregation  all  was 
carnal;  in  the  christian  church  all  is  spiritual.  "  The 
law  was  given  by  Moses,  but  grace  and  truth  came  by  Je- 
sus Christ."  John  i.  17.  "  My  kingdom,"  saith  the  Re- 
deemer, "  is  not  of  this  world  "  Now,  if  Christ's  king- 
dom, or  church,  be  spiritual,  such  must  necessarily  be  its 
subjects.  Hence,  they  are  members  of  the  Body  of 
Christ,  of  which  he  is  the  Head  ;  and  the  members  of  the 
church  which  he  has  purchased  with  his  blood,  and 
are  characterized  as  regenerate  and  holy ;  born  of  God, 
born  of  the  -Spirit;  believers,  disciples.  Nothing,  therefore, 
can  be  more  clear  than  that  to  become  a  member  ot 
this  kingdom  or  church,  must  be  a  personal  act,  and  not 
by  descent  or  proxy.  No  one  can  profess  faith,  put  on 
Christ,  obey  God,  or  perform  a  duty  which  is  enjoined  as  a 
public  expression  and  avowal  of  any  christian  principle, 
for  another. 

This  statement  of  the  national  covenant,  made  with  the 
whole  house  of  Israel,  is  abundantly  confirmed  by  our  Pe- 
dobaptist  writers.  They  clearly  distinguish  it  from  the 
visible  church,  by  calling  it  a  carnal  institution,  composed 
of  carnal  worshipers  in  a  worlclly  sanctuary,  &-c. ;  but 
they  perplex  the  subject  by  calling  it  a  Jezoish  church,  m- 
stead  of  congregation.  The  reader  will  attentively  peruse 
the  memorable  words  of  the  great  and  learned  Dr.  Owen  : 
"  The  institutions  of  the  law  were,  in  their  nature,  carnal : 
as  our  Apostle  declares,  Heb.  vii.  16.  ix.  10.  The  sub- 
ject of  them  all,  the  means  of  their  celebration,  were  car- 
nal things,  beneath  those  pure,  spiritual  acts  of  the  mind 
and  soul,  which  are  of  a  more  noble  nature.  And  as 
they  were  carnal,  so  they  might  be  exactly  performed  by 
men  of  carnal  minds,  and  were  so  for  the  most  part.  Re- 
generation is  expressly  required  in  the  Gospel  to  give 
a  right  and  privilege  unto  an  entrance  into  the  church 
or  kingdom  of  Christ;  whereby  that  kingdom  of  his 
is  distinguished  from  all  other  kingdoms  in  and  of  the 
world,  unto  an  interest,  wherein  never  any  such  thing 
was    required ;    neither   the    church    nor  its    privileges 


ESSAYS   ON    BAPTISM.  '       71 

(being)  continued  and  preserved,  as  of  old,  by  carnal  gene- 
ration." On  Heb.  vii.  11.  Mature  of  Gospel  church,  p.  3 
17.  The  judicious  Dr.  Jennings  informs  us,  that  "the 
Jewish  church  was  a  divine  estabhshment ;  and  all  persons 
born  in  the  land  of  Israel,  and  of  Jewish  parents,  being 
considered  as  members  of  it,  were,  therefore,  bound  to  con- 
form to  its  rites  and  worship  : — but  is  there  a  divine  estab- 
lishment of  any  nulionai  church  under  the  gospel  dispensa- 
tion ?  If  the  iSlew  Testament  gives  us  no  other  idea  of 
the  churches  of  Christ,  but  their  being  voluntary  societies, 
uniting  under  the  laws  of  Christ  for  public  worship,  and 
other  purposes  of  religion  ;  then  is  no  man  born  a  member 
of  a  church."     Jezoish  Antiq.  vol.  2.  p.  62,  63. 

Mr.  Arch.  Fiall :  "The- chwxch.  is  a  spiritval  society. 
Her  ordinances  and  services  are  spiritual.  This  consti- 
tutes a  gidud  and  lasting  distinction  between  the  New 
Testament  church,  and  the  church  state  of  the  Jews, 
whose  ordinances  were  beggarly,  and  their  worship  carnal 
and  shadozvi/."  Gospel  church,  p.  18.  Dr.  Whilbij  :  "No 
man  is,  indeed,  a  member  of  Christ's  kingdom,  who  is  not 
truly  regenerate."  Mote  on  John  iii.  3.  Dr.  Walts  s  sen- 
timent shall  close  this  part  of  our  subject :  "  The  bulk 
and  muliitude  of  the  visible  nation  of  Israel  which  was 
the  visible  church,  were  generally  great  sinners,  and  with 
all  their  glorious  titles  of  external  and  typical  holiness, 
and  divine  favor,  they  were  inwardly  wicked,  and  belonged 
really  to  the  kingdom  of  Satan,  and  not  to  the  invisible 
church  of  God."  Jewish  and  Christian  churches,  Dis- 
course 5. 

Having  shown  at  length,  that  the  visible  church  had 
no  real  existence  under  the  Old  Testament,  either  in 
the  Patriarchal,  Abrahamic,  or  Mosaic  dispensation,  I 
might  now  point  out  the  exact  period  of  its  commence- 
ment under  the  Gospel  dispensation.  This,  however,  is 
not  necessary  at  present.  I  perfectly  agree  with  the 
learned  Dr.  Pierson,  who  fixes  the  day  of  Pentecost  for 
its  commencement.  "  Our  Saviour,"  saith  he,  "  first 
speaking  of  it,  mentions  it  as  that  which  then  was  not ; 
but  afterwards  wns  to  be ;  as  when  he  spake  to  the 
great  Apostle,  '  thou  art  Peter,  and  upon  this  rock  /  zuill 
build  my  church;'  but  when  he  ascended  into  heaven, 
and  the  Holy  Ghost  came  down,  when  Peter  was  made  an 
instrument  of  the  conversion  of  3,000  souls,  which  were 


t2  essays  ox   BAPTIS3i. 

added  to  the  former  disciples,  then  was  there  a  church  : 
for  after  that  we  read,  '  the  Lord  added  to  the  church 
«laily  such  as  should  be  saved.'  "  On  the  Creed.  Matt, 
xvi.  18,  Actsi.  15,  ii   41,  47,  iv.  4,  viii.  1. 

The  reader,  I  trust,  will  now  perceive,  that  the  chris- 
tian church  is  not  a  continuation  of  a  Jewish  church, 
seeing  there  never  was  a  Jewish  church,  but  a  mere  con- 
gregation, composed  of  a  mixture  of  hearers,  all  profess- 
ing to  be  Israelites,  i.  e.  not  Gentiles,  as  our  congrega- 
tions profess  to  be  christians,  and  not  Jews  or  Mahomc- 
dans.  Our  brethren  would  be  much  nearer  the  truth,  if 
they  should  argue  thiis  :  all  christian  congregations  arc 
but  a  continuation  of  the  congregation  of  Israel ;  but  the 
Jewish  children  were  members  of  the  congregation  of  Is- 
rael, and  entitled  to  all  its  privileges ;  therefore,  the 
christian  children  are  also  members  of  the  congregation, 
,  and  entitled  to  its  privileges.  But  this  would  not  entitle 
infants  to  the  sacred  ordinance  of  baptism.  For  it  is  ac- 
knowledged on  all  hands,  that  baptism  is  only  to  be  ad- 
ministered to  persons  spiritually  qualified  for  membership 
in  the  visible  church ;  but  from  the  description  we  have 
given  of  it,  it  is  evident  that  infants  do  not  possess  the 
requisite  qualifications  f  )r  membership. 

V.  It  is  further  argued,  that  infant  baptism  is  an  Apos- 
tolical tradition ;  and  though  tlie  scriptures  are  silent  in  the 
case,  the  uninterrupted  tradition  and  usage  of  the  church 
make  up  that  defect.  This  argument  of  all  others  has  the 
least  weight  with  mc.  I  dread  it  as  a  burned  child  dreads 
the  fire.  It  was  by  the  vain  traditions  received  of  the 
fathers,  that  1  was  so  long  kept  in  ignorance  of  the  truth  as 
it  is  in  Jesus.  These  traditions  are  considered  by  the  Rab- 
bins of  greater  authority  and  utility  than  the  word  of  God 
itself  The  former  they  compare  to  wine,  the  latter  to 
water ;  and  who  knows  not  that  the  same  principle  has 
been  adopted  by  the  Roman  hierarchs,  as  the  ^a.nction  and 
authority  of  the  innumerable  errors  in  doctrine  and  prac- 
tice so  prevalent  and  so  firmly  believed  in  that  denomina- 
tion. Besides,  it  is  abundantly  acknowledged  by  all  pro- 
testants,  some  episcopalians  excepted,  and  was  the  ground 
of  the  reformation  and  non-conformity,  that  mere  tradition 
without  divine  precept  or  scripture  example,  is  no  suffi- 
cient warrant,  either  for  doctrine  or  prhctice. 

Again,  the  ground  of  this  argument  is  as  fallacious  Sff 


ESSAYS  ON    BAPTISM.  73 

the  argument  is  weak.  Tradition  concerning  infant  bap- 
tism lias  never  been  traced  as  far  back  as  the  apostolic 
age.  It  has  been  proved,  and,  I  believe,  beyond  the  pow- 
er of  contradiction,  that  Origen,  who  flourished  in  the 
beginning  of  the  third  century,  was  the  first  who  asserted 
infant  baptism  to  be  an  apostolical  tradition  ;  and  it  is 
equally  acknowledged,  that  Origen  embraced  several  dan- 
gerous errors,  and  that  his  writings,  translated  by  Ruflinus, 
were  so  corrupted,  that  the  reader  is  very  uncertain  which 
is  Origen's  or  Ruffinus'.  See  this  subject  fully  discussed  by 
Danverse  on  Baptism,  p.  133-150.  Booth,  Pedob.  Exam,  vol 
2.  p.  97.  421. 

Dear  reader,  we  have  now  examined  all  the  arguments 
of  our  Pedobaptist  brethren  in  favor  of  infant  baptism  : 
and  I  most  sincerely  confess  that  the  more  I  examine  this 
subject,  the  more  1  am  convinced  that  there  is  no  sanc- 
tion for  it  in  the  scriptures  ;  and  that,  therefore,  it  must  be 
displeasing  in  the  sight  of  God  The  objections  againgt 
this  Essay  will  be  answered  hereafter. 


ESSAY  IV. 
Immersion,  the  only  Scriptural  Mode  of  Baptism. 

Having  in  the  preceding  Essays  pointed  out  the  proper 
subjects  of  baptism,  I  proceed  now  to  show  that  immersion 
is  the  only  scriptural  mode. 

My  first  argument  is  drawn  from  the  signification  of  the 
word  used  by  the  sacred  writers  to  express  the  act  of  this 
ordinance.     The  reader  will  please  to  observe, 

1.  That,  in  the  Greek,  as  well  as  in  other  languages, 
there  are  distinct  words  to  express  the  variety  of  uses,  to 
which  water  may  be  applied.  Rhantizo,  (from  Rhaino) 
to  sprinkle  ;  Ekcheo,  to  pour  out ;  Louo,  to  wash  ;  Baplizo, 
(from  Bapto)  to  immerse  or  cover  in  water  or  any  other 
.fluid.  The  latter  of  these,  with  its  derivatives,  is  in- 
variably used  through  the  New  Testament,  in  relation 
to  this  ordinance.  If  washing,  pouring,  or  sprinkling  had 
been  sufficient,  it  is  certainly  worth  our  inquiry — why 

7 


74  ESSAYS    ON  BAPTISM. 

did  the  inspired  writers  ahcays  use  one  and  the  same  word 
acknowledged  by  all  to  signify  primarili/  and  constantly, 
to  immerse  ?  Now,  as  we  never  mean  to  sprinkle,  when 
we  say  to  immerse,  so  when  our  blessed  Lord  said  Bapti- 
zantes,  immersing  them,  he  did  not  mean  Rhantizantes, 
sprinkling  them. 

As  it  is  by  the  meaning  of  words  we  judge  of  tho  nature 
and  design  of  a  law,  the  primary  meaning  of  the  words 
used  in  that  law,  must  be  taken  in  interpreting  it.  This 
is  a  universal  maxim.  Hence,  we  are  told  by  the  learned 
Mr.  Ferguson,  "  If  men  may  be  permitted  to  forsake  the 
natural  and  genuine  sense  of  words,  where  the  matter  is 
capable  of  it ;  they  may,  notwithstanding  their  declaring 
themselves  to  believe  the  Gospel,  yet  believe  nothing  at 
all  of  the  christian  faith.  JVe  are  not  to  forsake  the  gen- 
uine and  natural  signification  of  words,  unless  there  be 
the  highest  evidence,  that  the  author  did  otherwise  intend 
them,  saith  the  civil  law.  And,  as  Austin  says.  '  the  pro- 
per signification  of  words  is  always  to  be  retained,  unless  ne- 
cessity enforces  us  to  expound  them  otherwise.'  Every 
scripture  expression,  word,  and  phrase,  is  to  be  taken  pro- 
perly, and  according  to  its  original  and  immediate  mean- 
ing, if  nothing  of  absurdity,  nothing  repugnant  to  faith,  or 
disagreeable  to  the  common  notions  of  mankind,  arise  or 
ensue  upon  such  an  acceptation.  There  is  no  bounding 
of  a  roving  fancy,  which  loves  to  sport  itself  with  the  ideas 
and  phantasms  itself  has  raised,  without  confining  our- 
selves within  the  aforesaid  limits.  What  better  evidence 
can  we  have  of  the  sense  of  a  place.than  that,  had  an  author 
intended  such  a  meaning,  he  could  have  used  no  plainer 
expression  to  declare  it."  Interest  of  Reason  in  Religion; 
pp.  328.  333.  462. 

Now,  as  the  Evangelists,  in  recording  the  commission 
of  our  Lord,  (Mat.  xxviii.  19,  and  Mark  xvi.  16.)  doubtless 
have  used  the  words  of  Christ,  and  as  the  language  is  not 
a  mere  allusion  to  baptism,  nor  an  incidental  use  of  terms, 
in  which  case  words  are  often  applied  in  a  laxer  sense  ; 
but  it  is  the  institution  of  that  ordinance  ;  it  is  divine  law ; 
therefore,  the  expressions  contained  in  it,  must  be  under- 
stood in  their  natural  and  obvious  meaning. 

2.  That  the  word  baptizein  (rendered,  to  baptize)  sig- 
nifies, primarily,  to  immerse,  and  that  it  is  never  used  in 
the  New  Testament  to  signify  pouring  or  sprinkling,  will 


ESSAYS  ON    BAPTISM.  75 

not  easily  be  denied,  and  is  confessed  by  many  Pedobap- 
tists,  men  most  eminent  for  learning  as  well  as  piety. 
Mr.  Booth  has  collected  from  their  writings,  more  than 
eighty  testimonies,  from  which  I  have  selected  but  a  few, 
which  are  affectionately  recomimended  to  the  serious  con- 
sideration of  the  candid  reader. 

Witsius  :  "  It  cannot  be  denied,  that  the  native  significa- 
tion of  the  word  baptein  and  baptizein,  is  io  plunge,  to  dip." 
Oecon.  Foed.  L.  4,  c.  16,  §  13. 

Buddeus  :  "  The  words  baptizein  and  baptismos,  are  not 
to  be  interpreted  of  aspersion,  but  always  of  immersion." 
Theol.  Dogmat.  L.  5,  c,  1.  §.5. 

Calvin  :  "  The  very  word  baptize,  however,  signifies  to 
immerse  ;  and  it  is  certain,  that  immersion  was  the  prac- 
tice of  the  ancient  church."    L.  4,  c.  15.  §  19. 

Vitringa  :  '■  Tiie  act  of  baptizing,  is  the  immersion  of 
believers  in  water.     This  expresses  the  force  of  the  word. 
Thus   also  it  was  performed  by  Christ  and   his  Jlpostles."' 
Aphorismi  Sanct.  Theol.  Aphoris.  884. 

Zanchius  :  "  Baptism  is  a  Greek  word,  and,  signfies  two 
things  ;  Jirst,  and  p roper ly,  immersion  in  water.  For  the 
proper  signification  of  the  word  baptizo,  is  to  immerse,  to 
plunge  under,  to  overwhelm  in  water — and  this  significa- 
tion properly  agrees  with  our  baptism,  and  has  a  resem- 
blance of  the  thing  signified."     Opera.  Tom  6.  p.  217. 

N.  B.  Mr.  Dc  Courcy  tells  us,  "that  the  opinion  of 
Zanchius  is  worth  a  thousand  others."  Rejoinder,  p. 
261. 

Venema  :  "  The  word  baptizein,  to  baptize,  is  no  where 
used  in  the  Scripture  for  sprinkling  ;  no,  not  in  Mark  vii,  4." 
Inst.  Hist.  Eccl.  Vet.  et  Mv.  Test.  Tom.  3,  Secul.  1.  .§ 
138. 

Alstedius :  "Baptizein,  to  baptize,  signifies  only,  to  im- 
merse ;  not,  to  wash,  except  by  consequence."  Lex.  Theol. 
c.  12,  p.  221. 

Dear  Reader,  consider  these  plain  and  explicit  testimo- 
nies of  these  and  a  thousand  other  Pedobaptists,  that  the 
primary  meaning  of  the  word  baptizein  is,  to  immerse,  and 
you  will,  I  trust,  no  longer  believe  that  mere  sprinkling  is 
enough. 

You  are  requested,  however,  to  look  at  the  following 
admission  of  a  learned  Pedobaptist  writer  of  the  1 7th 
century. 


'(>  ESSAYS  ON    BvlPTISM. 

"  The  native  and  proper  signification  of  it  (baptizein)  i«, 
to  dip  into  water,  or,  to  plunge  under  water. 

John  iii.  22.  23.  After  these  things  came  Jesus  and 
his  disciples  into  the  land  of  Judea ;  and  there  he  tarried 
with  them  and  baptized.  And  John  also  was  baptizing 
in  iEnon,  near  to  Salim,  because  there  was  much  water 
there  ;  and  they  came  and  were  baptized.  Also,  Mat 
iii.  16,  and  Acts  viii.  38."  Critica  Sacra  by  Edward 
Leigh. 

The  reader  will  observe,  that  this  writer  admits,  that  "the 
native  and  proper  signification  of  it,  (baptizein)  is  to  dip 
into  water,  or,  to  plunge  under  water  ;"  and  to  shew  this 
"  native  and  proper  signification,"  he  adduces  the  practice 
of  "  Jesus,"  and  "  John,''  and  "  Philip  "  And  yet,  this 
man  was  so  much  a  Pedobaptist  as  to  say  ;  "  Christ  no 
where  requireth  dipping,  but  only  baptizing  "  That  is,  if 
I  understand  the  meaning  of  words,  "  Christ  no  where  re- 
quireth dipping,  but  only  dipping." 

3.  I  am  perfectly  aware,  that  in  opposition  to  all  these  au- 
thorities, we  are  told,  "  that  the  word  baptism  is  an  equivo- 
cal, open,  general  term  ;  that  nothing  is  determined  by  it 
farther  than  this,  that  water  should  be  applied  to  the  sub- 
ject m  some  form  or  other."  Could  this  assertion  be  proved, 
it  would  seem  greatly  to  impeach  the  legislative  character 
of  our  Saviour.  For,  as  Baron  Montesquieu  observes,  "  The 
style  (of  laws)  should  be  plain  and  simple ;  a  direct  ex- 
pression being  always  better  understood  than  an  indirect 
one.  It  is  an  essential  article,  that  the  words  of  the  laws 
should  (be  adapted  to)  excite  in  every  body  the  same  ideas. 
The  laws  ought  not  to  be  subtile ;  they  are  designed  for 
common  understanding,  not  as  an  art  of  logic,  but  as  the 
pi  an  reason  of  a  father  to  a  family."     Spirit  of  laws,  B.  29, 

c.  le. 

"  x^ow  can  it  be  supposed,"  says  Mr.  Booth,  "  that  our 
Lord  would  give  a  positive  law  of  divine  worship  ;  a  law, 
that  is  obligatory  on  the  most  illiterate  of  his  real  disci- 
ples, in  the  veri/  frst  stage  of  their  christian  profession ; 
and  yet.  express  it  m  such  ambiguous  language,  that  the 
most  wise  and  eminent  of  all  his  followers  cannot  now 
understand  it?  Love  to  his  character  and  zeal  for  his 
cause,  forbid  the  thought !  That  ambiguity,  of  which 
our  brethren  speak,  must,  if  real,  have  arisen  in  our  great 
Legislator's  conduct,  either  from   incapacity,  from  inad^ 


ESSAYS  ON    BAPTISM.  77 

vertency,  or  from  design.  Not  the  Jirst ;  for  he  was  un- 
doubtedly able,  clearly  to  have  expressed  his  own  mean- 
ing. Not  the  second?  ,•  tor  no  incogitancy  could  befall  Him, 
in  whom  are  all  the  treasures  of  zvisdom  and  knowledge. 
Not  the  last ;  for  it  would  ill  become  one,  who  declared, 
himself  possessed  of  a//  authority  in  heaven  and  on  earth, 
to  give  a  law  of  perpetual  obligation,  with  an  intention, 
that  no  body  now  should  understand  it."  Pedob.  Exam. 
I.  105. 

In  addition  to  what  has  already  been  said  on  the  ne- 
cessity of  a  positive  law  being  plain,  clear,  and  exphcit, 
&c.  the  reader  will  please  seriously  to  consider  the  follow- 
ing declarations  of  some  of  our  learned  Pedobaptist 
writers. 

Mr.  Bradbury  :  "The  words  (of  our  Lord,  Mat.  xxviii. 
19  )  ought  to  be  taken  in  their  plain  and  natural  sense, 
because  they  are  a  lasting  form  to  the  end  of  time.  For 
Christ  to  give  us  expressions  that  people  cannot  under- 
stand, would  be  only  to  abuse  them.  'Tis  unworthy  of 
him,  who  is  the  light  of  the  world,  in  whose  mouth  there 
was  no  guile — (such)  is  the  plain  and  natural  sense  of  the 
words ;  and,  therefore,  to  twine  and  torture  them  with 
conjectures  and  maybe  s,  is  making  Christ,  not  a  teacher, 
but  a  barbarian,  by  not  uttering  words  that  are  easy 
to  be  understood."  Duty  and  Doct.  of  Bap.  pp.  150, 
173. 

Mr.  Benj.  Bennet :  "  'Tis  a  reproach  to  the  'lawgiver, 
blasphemy  against  him,  to  suppose  that  any  of  his  upright, 
sincere  subjects  cannot  find  out  the  meaning  of  his  laws, 
with  all  their  care  and  diligence,  even  in  the  necessary, 
essential  points  of  their  faith  and  obedience."  Irenicum, 
p.  60. 

Turrettinus  :  "  It  is  not  lawful  to  suppose  that  Christ, 
in  a  very  important  affair  of  Christianity,  would  so  express 
himself  thdt  he  could  not  be  understood  by  any  mortal." 
Instit.  Loc.  19,  Qucest.  18,  §  4. 

Dr.  Ridgley  :  '  In  order  to  our  yielding  obedience,  it  is 
necessary  that  God  should  signify  to  us  in  what  instances  ho 
will  be  obeyed,  and  the  manner  how  it  is  to  be  performed  ; 
otherwise,  it  would  rather  be  fulfilling  of  our  own  will  than 
his."  BodyofDivin.  Quest.  91,92. 

4.  It  further  appears,  that  the  word  constantly  used  for 
the  act  of  baptism,  signifies  immersion  ;  that  in  all  the 

7* 


78  ESSAYS  ON   BAPTISM, 

translations  of  the  New  Testament   into  difterent  lan- 
guages which  I  have  seen,  the  word    which  signifies  or 
answers  to  the  word  immersion,  has  been  adopted.     For 
example.  German,  Tauffen  ;  Dutch,  Doop  j  Danish,  Dole, 
&c.     Notwithstanding  my  admiration  of  the  general  cor- 
rectness of  the   translation  of  our   English  Bible  ;  yet  I 
cannot  but  deeply  regret  that  the  translators  adopted  the 
Greek  word  with  a  mere  English  termination,  rather  than 
give  us  the   proper  English   word.     Had   they   acted   as 
faithfully   in    this    instance   as    they  did   in  general,   we 
should  have  the  word  immerse,  instead  of  baptize,  and 
no  other.     For  they  were  men  too  learned   to   be   ig- 
norant of  its  true  signification,  and  too  pious,  intentionally 
to  lead  the  people  into  an  error.     Had  this  been  the  case, 
much  confusion,  controversy  and  ill-will  would   have  been 
prevented  ;    for  the  commission  of  our  blessed  Saviour 
would  have  read  thus  :  "  Go — teach  all  nations,  immersing 
them" — "  He,  that  believeth  and   is  immersed ;"  and  who 
would  have  dreamed  or  dared  to  say,  that  sprinkling  is 
enough  ?  But,   now,  the   common  English  reader  finds  it 
difiicult  himself  to  determMie   the  proper  meaning  of  the 
word  baptize  ;  and  is,  thecefore,  liable  to  be  misguided 
by   the    instructions    or   information   he    receives   from 
others. 

Convinced  of  the  excellent  character  of  our  translators, 
I  was  utterly  unable  to  account  for  the  reasons  which  led 
them  to  adopt  the  Greek  word  rather  than  translate  it, 
until  of  late  I  have  learned,  that  these  holy  men  of  God 
were  shackled  by  certain  laws,  rules,  and  regulations, 
drawn  up  by  the  Bench  of  Bishops,  and  sanctioned  by  King 
James,  which  actually  prohibited  the  translation  of  the 
word,  in  every  instance  relating  to  the  ordinance  of  bap- 
tism * 

A  similar  transaction  took  place  a  few  years  ago.  When 
the  London  Society  for  promoting  Christianity  amongst 
the  Jews,  commenced  the  translation  of  the  New  Testa- 
ment into  pure  Hebrew,  they  soon  met  with  the  word  un- 

*  I  would  not  be  understood  to  mean,  that  the  restriction  of  king 
James  was  confined  to  the  word  baptize,  for  it  extended  to  sev- 
eral other  important  words,  as  the  reader  may  learn,  from  the  his- 
tory of  the  several  translations  of  the  Bible,  by  Rev.  John  Lewis, 
chaplain  to  the  Right  Honorable  Thomas  Earl  of  Malton,  and  Minis- 
ter of  Margot,  Kent.  p.  317.  3d.  Ed.  London,  1818. 


ESSAYS  ON    BAPTISM.  79 

cler  consideration,  and  which  occasioned  not  a  little  dif- 
ficulty.    Not  with  respect  to  the  primary  meaning  of  the 
word,  nor  to  find  a  proper  corresponding  Hebrew  word, 
but  the  difficulty  was,  how  to  avoid  giving  ott'enee.     Had 
they   adopted   the  word   Taval  or  Tubal,  to  immerse,  or 
Rachatz,  to  wash,  (which  words  are  nearly  synonymous, 
for  washing   implies    dipping  or  immersion,  as  nothing 
can  be  washed,  unless  it  be  covered  first  with   water,) 
whilst  they  would  have  done  justice  to  the  original,  the)' 
would  have  given  offence  to  the  mass  or  bulk  of  Pedo- 
baptists ;    on  the  other  hand,   had  they   used  the  word 
Shaphach,  to  pour,  or  Zarak,  to  sprinkle,   besides   doing 
violence    to    the    original,    they    would    not    only    have 
given  just  offence  to  tiie  whole  large  and  respectable  body 
of  Baptists,  but  even  many  pious  and  conscientious  Pe- 
dobaptists,  would  have  condemned  their  conduct.     Poli- 
cy,  therefore,  led  them  not  to  translate  the  word   at  all ; 
but  to  metamorphose  the  Greek  word  mto  Hebrew  for  the 
use  of  the   text,  and   in   the   margin  they  put  the  words 
Taval,  to  immerse,  and  Rachatz  to  wash;  but  no  where 
did   they  use   the   word  Shaphach,  to  pour,  or  Zarak,  to 
sprinkle.      Dift'erent   has    been   their   conduct    in   their 
late   translation  of  the  New  Testament  into  the  Polish- 
Hebrew  dialect.     Here  the  word  Taval,  to  immerse,  is  in- 
variably used  in  the  text.     At  this  I  am  much  pleased  ; 
for  as  soon   as  the  Jew  sees  the  word  Taval,  he   knows 
that  the  ordinance  is  to  be  administered  by  immersion,  and 
in  no  other  way.     The  reason  why,  lo  this  translation,  the 
proper  word  is  inserted,  I  suppose,  is,  that  it  being  de- 
signed for  the  Jews  in  Germany,  and  particularly  in  Po- 
land, or  Russia,  no  danger  is  to  be  apprehended  of  giving 
offence.     For  we  have  already  shewn,  that  in  the  German 
bible  the  word,  which  signifies  immersion,  is  used,  and  in 
Russia  baptism  has  never  been  administered  in  any  other 
way. 

5.  The  metaphorical  use  of  the  word  furnishes  another 
proof  that  it  signifies  immersion. 

Our  Lord,  speaking  of  his  approaching  sufferings,  call? 
them  a  Baptism.  "  Are  ye  able  to  drink  of  the  cup  that 
I  shall  drink  of,  and  to  be  baptized  with  the  baptism  that 
I  am  baptized  with?"  Mat.  xx.  22.  "I  have  a  baptism 
to  be  baptized  with,  and  how  am  I  straitened  till  it  be  ac- 
complished ?"  Luke  xii.  50.  Not  a  few  of  the  most  emr- 


80  ESSAYS  ON    BAPTISM. 

nent  of  our  Pedobaptist  brethren  acknowledge,  that  our 
Lord  made  use  of  this  metaphor  to"shevv  the  greatness  and 
abundance  of  his  suiferings.  For,  as  in  baptism  the  per- 
son is  plunged  into  water,  is  covered  with  it,  and  contin- 
ues awhile  under  it,  and  then  is  raised  out  of  it,  and 
which  being  once  done,  is  done  no  more ;  so  the  sufter- 
ings  of  Christ  were  so  many  and  so  great,  that  he  was,  as 
it  were,  overwhelmed  with  them,  and  he  continued  un- 
der them,  and  under  the  power  of  death  and  the  grave  for 
a  time  ;  and  being  raised  from  the  dead,  he  dies  no  more  ; 
death  has  no  more  dominion  over  him.  Thus  baptism,  if 
administered  by  immersion,  is  full  of  instruction.  It  re- 
minds us  that  our  blessed  Saviour  was  immersed  in  an 
ocean  of  suft'erings.  But  how  trifling  would  the  suflTerings 
of  Christ  appear,  if  baptism  meant  mere  sprinkling.  WvC 
all  know  the  great  diflerence  between  being  immersed  in 
and  overwhelmed  with  water,  and  being  merely  sprinkled 
with  a  few  drops.  The  reader  will  please  to  notice  the 
sentiments  of  the  following  Pedobaptists. 

D.  Martin :  "  Jesus  has  here  (Mark  x.  38,)  us§d  this  ex- 
pression in  the  same  sense  as  the  prophets  have  mentioned 
gulfs  and  great  waters,  metaphorically  to  represent  great 
afflictions."  J^otes  Sur  Marc  x.  38. 

A.  H.  Frankius :  "  The  baptism  of  Christ  represented 
his  sufferings,  Mat.  xx.  22,  and  his  coming  up  out  of  the 
water,  his  resurrection  from  the  dead."  Pogrammata  Progr. 
14.  p.  343. 

Bp.  Reynold :  "  There  are  two  words — which  signify 
suffering  of  afflictions,  and  they  are  both  applied  unto 
Christ.  Mat.  xx.  22.  '  Are  ye  able  to  drink  of  the  cup,  that 
I  shall  drink  of,  or  be  baptized  with  that  baptism  that  I  am 
baptized  with  V  He  that  drinketh  has  the  water  in  him  ; 
he  that  is  dipped  or  plunged,  has  the  water  about  him  ;  so 
it  notes  the  universality  of  the  wrath,  which  Christ  suffer- 
ed."   fVorks,  p.  226.  407. 

Thus  the  Israehtes  are  said,  metaphorically,  to  be  "  bap- 
tized in  the  sea  and  in  the  cloud,"  1  Cor.  x.  2,  because  of 
the  waters,  which  stood  on  each  side  of  them,  like  high 
walls,  and  the  cloud,  which  covered  them  all  over,  like  one 
immersed  in  water.  Worthy  of  notice  are  the  words  of 
two  very  eminent  Pedobaptists,  viz  : 

Turretin  :  "  The  passage  of  the  Israelites  through  the 
Red  Sea,  wonderfully  agrees  with  our  baptism,  and  repre- 


ESSAYS  ON    BAPTISM.  81 

sents  the  grace  it  was  designed  to  express.  For  as,  in 
baptism,  when  performed  in  the  primitive  manner,  by  im- 
mersion and  emersion,  descending  into  the  water,  and 
again  gomg  out  of  it,  of  which  descent  and  ascent  we 
have  an  example  in  the  eunuch,  Acts  viii.  38,  39  :  yea,  and 
what  is  more,  as  by  this  rite,  when  persons  are  immersed 
in  water,  they  are  overwhelmed,  and,  as  it  were,  buried, 
and  jn  a  manner  '  buried  together  with  Christ ;'  and 
again,  when  they  emerge,  seem  to  be  raised  out  of  the 
grave,  and  are  said  '  to  rise  again  with  Christ ;'  Rom.  vi. 
4,  5.  Col.  ii.  12  ;  so,  in  the  Mosaic  baptism,  we  have  an 
immersion  and  an  emersion  ;  that  when  they  descended 
into  the  depth  of  the  sea,  this  when  they  went  out,  and 
came  to  the  opposite  shore.  The  former  was  an  image  of 
death;  the  latter  of  a  resurrection  For,  passing  through 
the  bottom  of  the  sea,  were  they  not  near  to  death  ?  and 
escaping  to  the  opposite  shore,  were  they  not  as  if  revived 
from  the  dead  ?  As  in  former  times,  the  persons  to  be 
baptized  were  immersed  in  the  water,  continued  under 
the  water,  and  emerged  out  of  it.  Mat.  iii.  16,  Acts  viii. 
38 ;  so  the  old  man  died  in  them  and  was  buried,  and  the 
new  man  arose.  Rom.  vi.  4.  Col.  ii.  12."  Disp.  de  Bap.  Ku- 
his  ^  Maris,  §  24.  Inst.  Theol.  Tom.  3,  Loc.  19,  Quaes. 
11.  §  14. 

Witsius  :  "  How  were  the  Israelites  baptized  in  the 
cloud  and  in  the  sea,  seeing  they  were  neither  immersed 
in  the  sea,  nor  wetted  by  the  cloud  ?  It  is  to  be  consi- 
dered, that  the  Apostle  here  uses  the  term  baptism  in  a 
figurative  sense  The  cloud  hung  over  their  heads  ;  and 
so  the  water  is  over  those  that  are  baptized.  The  sea 
surrounded  them  on  each  side  ;  and  so  the  water  in  re- 
gard of  those  that  are  baptized."  Oecon.  Feed.  L.  4.  c.  10. 
§  11. 

The  supposition,  "  that  the  Israelites  were  sprinkled 
with  spray  from  the  sea.  and  rain  from  the  cloud,"  is  al- 
together destitute  of  evidence,  and  too  fanciful  to  deserve 
attention.  It  is  refuted  by  the  very  scripture  on  which  it 
is  built,  viz:  Ps.  Ixviii.  9.  "  Thou,  O  God,  didst  send  a 
plentifid  rain,  whereby  thou  didst  confirm  thine  inheri- 
tance, when  it  was  weary."  If  to  be  baptized  in  the 
cloud,  means  to  be  wetted  by  a  plentifid  rain,  it  would 
prove  immersion  rather  than  sprinkling ;  nor  is  it  easy  to 
conceive  in  what   sense  "  God's  zi-eary  inheritance  wa'i 


82  ESSAYS  ON    BAPTISM. 

confirmed''  when  baptized  in  a  plentifid  rain  !  We  should 
suppose  this  was  more  calculated  to  enfeeble  and  discour- 
age the  strong,  than  to  confirm  and  encourage  the  weary. 
How  true  it  is  that  "  a  drowning  man  will  grasp  at  a  straw  !" 
Further,  believers  also  are  said  to  have  put  on  Christ  in 
baptism.  Gal.  iii.  27.  In  allusion  to  the  long  robe  or  gar- 
ment worn  in  the  east,  with  which  the  zvholc  body  is  cov- 
ered, so  in  baptism  the  whole  body  is  covered  or  immersed 
in  water. 

Thus  Bcza  :  "  '  Yt  have  put  on  Christ ;'  this  phrase 
seems  to  proceed  from  the  ancient  custom  oi plunging  the 
adult  in  baptism."  Annot.  ad  Gal.  iii.  27. 

Again,  to  shew  the  necessity  of  a  holy  life  and  conversa- 
tion, the  Apostle  puts  the  believing  R,omans  in  mind  of 
their  baptism,  the  profession  they  made  in  it,  and  the  obli- 
gation they  took  upon  themselves  to  live  according  to  the 
truth,  which  the  ordinance  did  plainly  signify.  Now,  if 
baptism  means  immersion,  the  writer's  reasoning  is  beau- 
tiful and  cogent ;  but  exceedingly  feeble,  and  very  unlike 
the  strong  reasonings  of  this  Apostle,  if  sprinkling  or  pour- 
ing were  the  mode  of  baptism. 

Burmannus  :  "  Immersion  was  used  by  the  Jews,  the 
Apostles,  and  the  primitive  church,  especially  in  warm  coun- 
tries. To  this,  various  forms  of  speaking  used  by  the  Apos- 
tles refer.  Rom.  vi  3,  4.  Col,  ii.  12.  Gal.  iii.  27.  Synop.  The- 
olog.  Tom.  2.  Loc.  43.  c.  6.  §  9. 

Secondly.  My  next  argument  is  derived  from  the  places 
selected  for  the  administration  of  the  ordinance  and  the 
'  phraseology  used  on  the  occasion. 

The  first  place  in  which  we  read  baptism  was  admin- 
istered, was  the  river  Jordan.  To  this  place  all  Judea 
ilocked,  and  our  Lord  and  Saviour  himself  went  from 
Gallilee  to  Jordan  to  be  baptized  of  John  ;  and  when  "he 
was  baptized  he  went  up  straightway  out  of  the  water." 
Mat.  iii.  16.  Now,  if  sprinkling  or  pouring  could  have 
answered  the  end  of  the  institution,  what  need  would 
there  have  been  for  going  to  a  distance,  or  down  into 
a  river  ?  The  next  place  where  John  baptized  was  JEnon ; 
and  the  reason  why  he  selected  this  place  was,  because 
there  was  much  water  there."  John  iii.  23.  But  if 
,  sprinkling  or  pouring  had  been  equally  right  and  good, 
what  necessity  would  there  have  been  for  much  water  ? 
Was  it  ever  known,  that  any  of  our  Pedobaptist  brethren 


ESSAYS  ON   BAPTISM.  83' 

"  went  down  to  a  river"  to  sprinkle  or  pour  water  in  the 
'administration  of  the  ordinance  of  baptism  ?  Surely  not! 
Nqr  should  we  have  heard  of  going  down  into  the  water, 
and  coming  out  of  the  water,  if  the  i^postles  had  adminis- 
tered the  sacred  ordinance  by  pouring  or  sprinkling. 
How  strange  it  would  sound  to  say,  Jesus  was  poured  in 
Jordan  !  or  Jesus  went  down  into  Jordan,  and  was  sprink- 
led of  John.  But  nothing  could  be  more  intelligible 
and  natural,  than  to  say,  Jesus  went  down  into  the  water, 
and  was  immersed  by  John  in  Jordan.  Nor  ougjit  we  to 
overlook  the  baptism  of  the  eunuch.  Acts  viii.  26 — 40. 
Directed  by  the  Lord,  Philip  met  the  eunuch,  and  preach- 
ed Jesus  to  him.  When  they  came  to  a  certain  zoaler, 
the  eunuch  desired  to  be  baptized,  and  having  declared 
his  belief  "that  Jesus  Christ  is  the  Son  of  God,"  "he 
commanded  the  chariot  to  stand  still ;  and  they  went 
down  both  into  the  water,  both  Philip  and  the  eunuch, 
and  he  baptized  him  ;  and  when  they  were  come  up  out 
of  the  water,  the  Spirit  of  the  Lord  caught  away  Philip, 
that  the  eunuch  saw  him  no  raoi"e,  and  he  went  on  his  way 
rejoicing."  Had  sprinkhng  been  sufficient,  they  needed 
not  to  have  gone  down  into  the  water,  for  a  little  water 
would  have  sufficed. 

That  this  is  a  convincing  argument  to  prove  that  John 
and  the  Apostles  baptized  by  immersion,  is  acknowledged 
by  a  cloud  of  witnesses  from  our  Pedobaptist  brethren 
themselves.     I  have  selected  but  a  fe\7  out  of  many. 

Le  Clerc  :  "  John  has  been  called  the  Baptizcr,  rather 
than  Baptist,  because  the  latter  word  is  a  proper  name  in 
the  modern  languages  ;  whereas,  in  this  place,  (Mat.  iii. 
L)  it  is  an  apellation  to  signify  a  man  that  phmged  in 
water  those  who  testified  an  acknowledgment  of  his  di- 
vine mission,  and  were  desirous  of  leading  a  new  life." 
Remarks  sur  Xouv.  Test,  a  Mat.  iii.  1 . 

Piscaior :  "  Hudata  Polla  signifies  many  rivers;  as  Hu- 
dor,  in  the  singular  number,  denoted  the  river  Jordan. 
This  is  mentioned  to  signify  the  ceremony  of  baptism, 
which  John  used  ;  i.  e.  immersing  the  whole  body  of  a  per- 
son standing  in  the  river.  Whence  Christ  being  baptized 
of  John  in  Jordan,  is  said  to  ascend  out  of  the  water.  Mat. 
iii.  The  same  manner  was  observed  by  Philip,  Acts  viii.  38." 
adJoh.  iii.  33. 

Calvin:    "From  these  words,  John  iii.  23.  it  may  be 


8'4  ESSAYS  ON   BAPTISM. 

inferred  that  baptism  was  administered  by  John  and  Christ, 
by  plunging  the  whole  body  under  water.  Here  we  pe»- 
cerve  how  baptism  was  administered  among  the  ancients  ; 
(or  they  immersed  the  whole  body  in  water."  Com.  in  Joan, 
iii.  23.  Acts  viii.  38. 

Marloralus  :  "  From  these  words  (.Tohn  iii.  23  )  it  may 
be  gathered,  that  baptism  was  performed  by  John  and 
Christ,  by  plunging  of  the  whole  body."  Com.  ad  Joan. 
iii.  23. 

Observe,  in  the  third  place,  the  practice  of  the  primi- 
tive churches  as  another  argument  in  favor  of  immer- 
sion. As  the  Apostles  of  Jesus  Christ  were  to  form  and 
organize  his  visible  church,  our  blessed  Lord  continued 
with  them  after  his  resurrection  forty  days,  "  speaking  of 
the  things  pertaining  to  the  kingdom  of  God."  Among 
other  subjects,  baptism,  the  door  of  entrance  to  that  king- 
dom or  his  church,  was  doubtless  fully  explained  to  them  ; 
and  when  they  entered  on  their  commission  to  preach, 
teach,  or  disciple,  and  to  baptize,  a  part  of  their  teaching 
would  certainly  consist  in  pointing  out  the  nature,  design, 
the  mode  and  subjects  of  baptism.  And,  as  it  has  already 
been  proved  in  the  preceding  pages  from  the  sacred 
scriptures,  as  well  as  from  the  concessions  of  Pedobap- 
tists,  that  the  word  baptism,  throughout  the  whole  of  the 
New  Testament,  signifies  immersion  only ;  and  that  John 
and  Philip  administered  by  immersion  ,  and  that  the  Lord 
Jesus  Christ  himself  went  down  into  the  water,  and  being 
immersed  by  John  in  the  river  Jordan,  he  straightway 
came  again  up  out  of  the  water  ;  and  as  the  Saviour,  the 
great  Head  of  the  church,  in  his  commission,  used  the 
word  baptism,  to  immerse,  in  preference  to  those  words 
which  signify  to  wash,  pour,  or  sprinkle  ;  and  as  the  Apos- 
tles themselves,  when  speaking  of  his  ordinance,  invaria- 
bly used  the  same  word,  to  immerse ;  we  may  certainly 
conclude  that  immersion  is  the  only  mode  used  in  the 
churches  they  planted ;  and  that  it  continued  unchanged 
for  some  time. 

Nor  are  we  at  a  loss  to  produce  unimpeached  testimo- 
nies on  this  subject.  Not  a  few  Pedobaptists,  whose 
praise  is  in  all  the  churches,  have  honorably  confessed, 
that  immersion  was  the  constant  mode  in  the  primitive 
church.  The  reader  will  have  observed  in  the  preceding 
paragraphs,  that  this  was  the  opinion  of  Calvin,  Vitringa, 


ESSAYS  ON  BAPTBISM.  85 

Frankius,  Turrettin,  Beza,  Burmannus,  Le  Clerc,  Picte- 
tus,  Piscator,  and  Maloratus,  (see  §  2,  5,  6.)  I  will  add 
only  a  few  more. 

Salmanius :  "  The  ancients  did  not  bapti/e  otherwise 
than  by  immersion,  either  once  or  thrice."  See  Witsius 
Oecon.  Foed.  L.  4,  c.  16,  §  13. 

Heidanus  :  "  That  John  the  Baptist  and  the  Apostles 
immersed,  there  is  no  doubt,  (Mat.  iii,  6.  16.  John  iii.  23. 
Acts  viii,  38.)  whose  example  the  ancient  church  followed, 
as  is  most  evident  from  the  testimonies  of  the  Fathtrs." 
Corp.  Theol.  Christ.  Loc.  14,  Tom.  2,  p.  475. 

Zanchim  :  "  The  ancient  church  used  to  immerse  those 
that  were  baptized.  Thus  Christ  went  down  into  Jordan, 
and  was  baptized ;  as  also  others  that  were  baptized  by 
John.  Opera  Tom.  6,  p.  217. 

Dear  reader,  seriously  attend  to  the  just  remark  of  the 
studious  and  pious  Mr,  Booth,  who  having  made  many 
quotations  from  Pedobaptist  writers,  closes  with  the  fol- 
lowing words  :  "Is  it  not  strange,  strange  to  astonish- 
ment, that  so  many  eminent  men  should  thus  agree  in 
bearing  testimony  to  immersion,  as  the  apostolic  example, 
when  it  was  notorious  that  their  ow7i  practice  was  very  dif- 
ferent ?  Yes,  is  it  not  a  wonderful  phenomenon  in  the  re- 
ligious world,  that  such  a  number  of  the  most  learned 
Lutherans,  Calvinists,  and  Arminians,  Presbyterians  and 
Independents,  should  all  unite  in  one  attestation  respect- 
ing the  primitive  mode  of  administering  this  ordinance, 
even  while  they  opposed  the  Baptists  for  considering  im- 
mersion as  absolutely  necessary  to  a  compliance  with  the 
divine  command ;  and  while  they  greatly  differ  among 
themselves  in  respect  of  several  particulars  relating  to  the 
subjects  and  design  of  baptism  ?  To  what  can  this  re- 
markable agreement  with  us,  as  to  the  primitive  mode 
of  proceeding,  be  ascribed  ?  And  what  is  the  reason  of 
their  differing  so  much  among  themselves  ?  The  true 
reason  I  take  to  be  this  :  when  they  unite  in  declaring 
their  views  of  the  apostolic  pattern,  they  have  clear 
strong,  indubitable  evidence,  arising  from  the  meaning  of 
the  name  which  the  ordinance  bears,  and  the  inspired 
narrative  of  the  first  christian  churches.  Each  of  them 
feels  the  ground  on  which  he  treads.  Hence  their  union  . 
and  here  they  agree  with  us.  On  the  other  hand,  when 
they  differ  among  themselves  about  the  foundation  of  an 

8 


86  ESSAYS  ON   BAPTISM. 

infant's  claim  on  the  ordinance  ;  concerning  tiie  degree 
of  necessity  and  the  utihty  of  Pedobaptism  ;  about  spon- 
sors, the  sign  of  the  cross,  and  so  on ;  they  argue  on  ge- 
neral principles  and  moral  considerations.  This  kind  of 
argumentation  is  quite  foreign  to  the  nature  of  positive 
rites,  as  has  been  shewn.  (Essay  I.) ;  and  yet,  by  a 
long  train  of  deductions  from  such  principles,  they  infer 
their  various  rules  of  proceeding  in  the  administration  of 
baptism.  Hence,  they  difl'er  among  themselves.  Nor 
need  we  wonder ;  for,  whenever  ideas  of  moral  fitness,  of 
expediency,  or  of  necessity,  usurp  the  place  of  divine  pre- 
cepts and  apostolic  examples,  relating  to  positive  institu- 
tions of  the  christian  church ;  the  niost  learned  and  the 
best  of  men  will  always  differ  in  their  conclusions,  and 
that  in  proportion  as  their  notions  of  what  is  fitness,  expe- 
diency or  necessity  vary.  For  it  is  notorious,  that,  while 
one  esteems  this  or  the  other  thing  extremely  proper  and 
highly  useful  to  the  cause  of  religion  ;  another  despises  it 
as  absurd,  or  detests  it  as  injurious.  But,  when  our  di- 
vine Lord,  addressing  his  disciples  in  a  positive  command, 
says,  '  it  shall  be  so ;'  or  when  speaking  by  an  apostolic 
example,  he  declares,  'it  is  thus,'  all  our  own  reasonings 
about  fitness,  expediency,  or  utility,  must  hide  their  im- 
pertinent heads.  The  finest  powers  of  reason  have 
nothing  to  do  in  this  case,  but  only  to  consider  the  natu- 
ral, the  obvious  import  of  his  language,  and  then  submit. 
To  reason  any  further  here,  is  only  to  seek  a  plausible  ex- 
cuse for  rebellion  against  the  sovereign  majesty  of  him  who 
is  King  in  Sion."  Pedob.  Exam.  I.  226. 

That  immersion  is  the  proper  mode  of  baptism,  ap- 
pears fourthly,  from  the  constant  and  uninterrupted  prac- 
tice of  it  in  the  Greek  church.  The  Greeks  certainly 
understand  their  own  native  tongue,  in  which  the  New  Tes- 
tament was  originally  written,  better  than  any  foreigners  ; 
therefore,  their  administering  the  ordinance  by  immer- 
sion, evidently  shews  the  correct  signification  of  the 
Greek  word  baptizo.  Hence,  the  learned  Dr.  Campbell, 
speaking  of  terms  which  rarely  occur  in  the  Greek  Tes- 
tament, remarks  :  "  This  is  one  of  those  cases,  wherein 
the  interpretation  given  by  the  earliest  Greek  fathers,  de- 
serves particular  notice.  There  are  so  many  advantages, 
which  people  have  for  discovering  the  import  of  a  term  or 
phrase  in  their  raother-tongue,  unusual,  perhaps,  in  wri- 


ESSAYS  ON    BAPTISM.  87 

ting,  but  correct  in  conversation,  above  those  who  study 
a  dead  language,  solely  by  the  means  of  books  extant  in 
it,  that  no  reasonable  person  can  question,  that  some  def- 
erence is  in  such  cases  due  to  their  authority."  Trans, 
of  Four  Gospels,  Pref  Diss.  4,  §  8.  The  sensible  remarks 
of  Mr.  Robinson  also  deserve  a  place  here  ;  "  Whether 
John  the  Baptist  and  the  Apostles  of  our  blessed  Lord 
baptized  by  pouring  on  water,  or  by  bathing  m  water,  is 
to  be  determined  chiefly,  though  not  wholly,  by  ascertain- 
ing the  precise  meaning  of  the  word  baptize.  A  Lin- 
guist determines  himself  by  his  own  knowledge  of  the 
Greek  Language,  and  an  iUiterate  man,  by  the  best  evi- 
dence he  can  obtain  from  the  testimony  of  others.  To 
the  latter  it  is  sufficient  to  observe,  that  the  word  is  con- 
fessedly Greek  ;  that  native  Greeks  must  understand  their 
own  language  better  than  foreigners,  and  that  they  have 
always  understood  the  word  baptism  to  signify  dipping ; 
and  therefore,  from  their  first  embracing  Christianity  to 
this  day,  they  have  alzvays  baptized  by  immersion.  This 
is  an  authority  for  the  meaning  of  the  word  baptize,  infi- 
nitely preferable  to  that  of  European  lexicographers ;  so 
that  a  man  who  is  obliged  to  trust  human  testimony,  and 
who  baptizes  by  immersion  because  the  Greeks  do,  un- 
derstands a  Greek  word  exactly  as  the  Greeks  themselves 
understand  it ;  and,  in  this  case,  the  Greeks  are  unexcep- 
tionable guides,  and  their  practice  is,  in  this  instance,  safe 
ground  of  action."  Hist,  of  Baptism,  p.  5. 

That  the  whole  Greek  church  from  the  southern  pro- 
vinces of  Greece  to  the  northern  extremity  of  the  Russian 
empire,  a  church,  which  in  point  of  territory  and  popula- 
tion embraces  nearly  one  half  of  Christendom,  that  this 
church  has,  from  the  first  introduction  of  the  Gopel  to  the 
present  time,  invariably  practised  immersion,  is  confessed 
by  all  and  denied  by  none. 

Deylingius  :  "  The  Greeks  retain  the  rite  of  immersion 
to  this  day."  De  Prudent.  Pastoral,  Pars.  3,  c.  3,  §  26. 

Buddeus  :  "  That  the  Greeks  defend  immersion,  is  mani- 
fest, and  has  been  frequently  observed  by  learned  men  : 
which  Ludolphus  informs  us  is  the  practice  of  the  Ethio- 
pians."  Theolog.  Dogmat.  L.  5,  c.  1,  §  5. 

Venema  :  "  The  Greeks  immerse  the  whole  man  in  wa- 
ter." Hist.  Eccles.  Tom.  6.  p.  660. 

Dr.  Wall :  "  All   the  christians  in  Asia,  all  in  Africa, 


38  ESSAYS    ON  BAPTISM. 

and  about  one  third  part  of  Europe,  are  of  the  last  sort, 
{i.  e.  practice  immersion,)  in  which  third  part  of  Europe 
are  comprehended  the  christians  of  Graecia,  Thracia, 
Servia,  Bulgaria,  Rascia,  Walachia,  Moldavia,  Russia, 
and  so  on ;  and  even  the  Muscovites,  who,  if  coldness  of 
country  will  excuse,  might  plead  for  a  dispensation  with 
the  most  reason  of  any."  Hist.  Inf.  Bap.  P.  11.  c.  9,  p, 
477. 

Fifthly,  lastly. — The  principal  design  of  the  ordinance, 
to  represent  the  death,  burial,  and  resurrection  of  Christ : 
Ihe  communion  his  people  have  with  him  in  these  momen- 
tous facts ;  and  their  interest  in  the  blessings  thence  resul- 
ting, is  accomplished  much  clearer  and  fuller,  and  more 
impressively,  by  immersion,  than  could  be  done  in  any 
other  mode  whatever.  This,  also,  is  abundantly  confessed 
by  Pedobaptists. 

Buddeus  :  "  Immersion,  which  was  used  m  former  times, 
as  we  have  before  declared,  was  a  symbol,  and  an  image 
of  the  death  and  burial  of  Christ :  by  which  we  are  taught, 
that  the  remains  of  sin,  which  are  called  the  old  man, 
should  also  be  put  to  death  ;  that  is,  as  Paul  elsewhere 
speaks,  our  fesh,  zvith  its  affections  and  lusts,  should  be 
crucifed.  For  in  that  way,  we,  as  it  were,  die  and  are 
buried  with  Christ,  which  Paul  expressly  shews,  Rom,  vi. 
4.  An  emersion  out  of  the  water  follows,  (Mat.  iii.  16.), 
which  exhibits  a  most  beautiful  image  of  the  resurrection 
of  Christ ;  and,  at  the  same  time,  it  affords  matter  of  in- 
struction concerning  that  spiritual  resurrection,  which  is 
effected  by  daily  renovation."  Rom,  vi.  4.  Tholog.  Dogmata 
L.  5,  c.  I,  §§5,  8. 

Witsius :  "  Our  Lord  would  be  baptized,  that  he  might 
conciliate  authority  to  the  baptism  of  John  ;  that  he  might 
manifest  himself  to  be  equally  the  head  of  those,  who  arc 
baptized,  as  of  those  who  are  circumcised ;  that  he  has 
communion  with  both,  and  came,  that  of  both  he  might 
make  one :  that  by  his  own  example  he  might  commend 
and  sanctify  our  baptism,  equally  as  other  sacraments,  to 
which  he  submitted  ;  that  men  might  not  be  loath  to  come 
to  the  baptism  of  the  Lord,  seeing  the  Lord  roas  not  back' 
loard  to  come  to  the  baptism  of  a  servant :  that  by  his  bap- 
tism, he  mi^ht  represent  the  future  condition,  both  of  him- 
self and  of  nis  fovlowers ;  first  humble,  then  glorious  ;  now 
mean  and  low,  then  glorious  and  exalted  ;  that  represent 


ESSAYS  ON    BAPTISM.  89 

ed,  by  immersion,  this  by  emersion :  that  by  the  use  of 
this  sacrament,  the  promises  of  the  covenant  which  was 
between  himself  and  the  Father,  might  be  confirmed  to 
him,  concerning  the  entire  expiation  of  those  offences, 
which  he  took  on  himself,  the  justification  of  those  per- 
sons whom  he  represented,  and  concerning  a  glorious 
resurrection,  by  which  he  should  soon  emerge  out  of  the 
waters  of  tribulation,  Ps.  ex.  7.;  and,  finally,- to  declare, 
by  his  voluntary  submission  to  baptism,  that  he  would  not 
delay  the  delivering  up  of  himself  to  be  immersed  in  the 
torments  of  hell,  yet  with  a  certain  faith  and  hope  of 
emerging. 

"  Immersion  into  the  water  is  to  be  considered  by  us,  as 
exhibiting  that  dreadful  abyss  of  divine  justice,  in  which 
Christ  for  our  sins,  which  he  took  on  himself,  was  for  a 
time,  as  it  were  absorbed  ;  as  in  David,  his  type,  he  com- 
plains, Ps.  Ixix.  3.  More  particularly,  seeing  such  an  im- 
mersion deprives  a  person  of  light,  and  of  other  things 
pertaining  to  this  world,  it  excellently  represents  the 
death  of  Christ,  while  his  continuance  under  water,  how- 
ever short,  denotes  the  burial  of  Christ,  and  the  lowest  de 
gree  of  humiliation  ,  when,  being  laid  in  a  sepulchre,  that 
was  sealed  and  guarded  by  the  Roman  soldiers,  he  was 
considered  as  entirely  cut  off.  Emersion  out  of  the  water, 
exhibits  an  image  of  his  resurrection,  or  of  the  victory 
which,  being  dead,  he  obtained  over  death  in  his  own  dark 
domains,  that  is,  the  grave.  All  these  things  the  Apostle 
intimates,  Rom.  vi.  3,  4. 

"Baptism  also  represents  those  benefits,  both  present  and 
future,  which  believers  obtain  in  Christ.  Among  the 
present  benefits,  the  principal  is,  communion  with  the 
death,  burial,  and  resurrection  of  Christ,  and  which  is 
consequent  upon  it,  the  mortification  and  burial  of  our 
old,  and  resurrection  of  our  new  man,  in  virtue  of  the 
blood  and  spirit  of  Christ.  For,  immersion  into  the  water, 
represents  the  death  of  the  old  man,  in  such  a  manner  as 
shows,  that  he  can  neither  stand  in  judgment  to  our  con- 
demnation, nor  exercise  dominion  in  our  bodies,  that  we 
should  obey  his  lusts.  In  respect  to  the  former,  the  death 
of  the  old  man  pertains  to  our  justification  ;  in  regard  to 
the  latter,  it  belongs  to  our  sanctification.  The  continu- 
ance under  the  water,  represents  the  burial  of  the  body 
rtf  jin,  by  which  all  hope  of  its  revival  is  cut  off ;  so  that 

8* 


90  ESSAYS  ON   BAPTISM. 

it  shall  never  be  able  afterwards,  either  to  condemn  the 
elect,  or  to  reign  over  them,"  Miscel.  Sac.  Tom.  2  Exer. 
15.  §  63.  Oec.  Foed.  L.  4,  c.   16,  §§  25—29. 

Estius  :  "  The  ceremony  of  immersion  was  anciently 
more  common,  as  appears  from  the  unanimous  language 
of  the  Fathers,  as  often  as  they  speak  about  baptism ;  and 
in  a  more  expressive  manner  represents  the  death,  burial, 
and  resurrection  of  our  Lord,  and  of  us."  j^pud  Knatchhd. 
Animad.  in  lib.  J^ov.  Test.  p.  181. 

Pictetus :  "It  was  usual  in  ancient  times  for  the  whole 
body  to  be  immersed  in  water — and  it  must  be  confessed, 
that  such  a  rite  most  happily  represented  that  grace,  by 
which  our  sins  are,  as  it  were,  drowned,  and  we  raised 
again  from  the  abvss  of  sin."  Theol.  Christ.  L.  14,  c.  4,  § 
17. 

Vossius  ;  "  All  the  particulars,  that  we  have  mentioned, 
concerning  the  signification  of  baptism,  will  appear  with 
sufficient  perspicuity  in  the  rite  of  immersion ;  but  not 
equally  so,  if  mere  sprinkling  be  used."  Disp.  de  Bap.  Disp. 
3,  §  10. 

I  shall  close  this  Essay  with  the  testimony  of  the  great 
Reformer,  M.  Luther :  "  The  term  baptism,  is  a  Greek 
word.     It  may  be  rendered,  a  dipping,  as  when  we  dip 
something  in  water,  that  it  may  be  entirely  covered  with 
water.       And  though  that  custom  be  quite    abolished 
among  the  generality,  (for  neither  do  they  entirely  dip 
children,  but  only  sprinkle  them  with  a  little  water,)  nev- 
ertheless, they  ought  to  be  wholly  immersed,  and  presently 
to  be  drawn  out  again.     For,  the  etymology  of  the  word 
seems  to  require  it.     The  Germans  call  baptism  tauffe, 
from  depth,  which  they  call  tieff,  in  their  language ;  as  if 
it  were  proper  those  should  be  deeply  immersed,  who  are 
baptized.     And  truly,  if  you  consider  what  baptism  signi- 
fies, you  shall  see  the  same  thing  required :  for  it  signifies 
that  the  old  man  of  our  nativity,  that  is  full  of  sins,  which 
is  entirely  of  flesh  and  blood,  may  be  overwhelmed  by  di- 
vine grace.      The  manner  of  baptism,  therefore,  should 
correspond  to  the  signification  of  baptism,  that  it  may 
show  a  certain  and  plain  sign  of  it."     In  Dr.  Du  Veil  on 
Acts  viii.  38. 

Dear  reader,  I  have  now  endeavoared  to  show,  that  the 
Scripture  mode  of  Baptism  is  hy  immersion  only,  from  the 
signification  of  the  7L'ord  used-  to  express  the  act  of  the  or- 


ESSAYS  ON    BAPTISM.  91 

dinanct ;  from  the  places  selected  for  the  administration  ofii, 
and  the  phrases  used  on  the  occasion  ;  from  the  practice  of 
the  Primitive  Church ;  from  the  constant  and  uninterrupted 
mode  of  the  Greek  Church  ;  and  from  the  principal  design  of 
the  institution.  The  objections  against  these  arguments 
will  be  answered  in  the  proper  place  ;  and  in  the  mean 
time,  I  pray  that  the  Spirit  of  truth  may  guide  you  in  the 
right  way,  for  his  name's  sake,  Amen. 


ESSAY  V. 

Objections  Anszoered. 

*. 

1 .  Whv  do  Baptists  require  a  divine  precept,  or  scripture 
example,  for  infant  baptism,  since  they  admit  females  to 
communion,  and  observe  the  first  day  of  the  week  as  the 
christian  sabbath,  when  there  is  neither  a  divine  precept 
nor  scripture  example  for  either. 

Answer.  With  respect  to  female  communion,  we  have 
authority  from  the  law  of  the  institution,  and  from  the 
practice  of  the  church.  In  the  positive  command  of  our 
Lord  to  commemorate  his  death  in  the  ordinance  of  the 
Supper,  the  subjects  are  characterized  as  disciples,  with- 
out any  regard  to  sex.  It  is  true,  when  the  Apostle  directs 
the  Corinthian  church  to  a  proper  celebration  of  the  Sup- 
per, he  says,  "  Let  a  man  examine  himself"  1  Cor.  xi, 
28.  But  it  will  not  be  denied,  that  the  word  anthropos, 
man,  includes  females  as  well  as  males.  Thus,  (John  iii. 
3,  4.)  "  Except  a  man  be  born  again,  he  cannot  see  the 
kingdom  of  God."  2  Cor.  v.  17.  "If  any  man  (tis,  any 
one)  be  in  Christ,  he  is  a  new  creature."  1  Tim.  ii.  5. 
"  One  Mediator  between  God  and  men."  Besides,  the 
Lord's  Supper  was  celebrated  by  the  whole  church,  which 
was  composed  of  males  ^i\d  females.  For  we  read  that  the 
females  as  well  as  males,  men  and  women,  on  their  pro- 
fession of  faith,  were  baptized,  were  together  with  the  dis- 
ciples, and  continued  stedfastly  in  the  Apostles'  doctrine, 
and  in  fellowship,  and  in  breaking  of  bread,  aad  in  prayers. 
&?e  Acts  k  13,  14.  ii.  42,  44.  vih.  12.  I  Cor.  x.  17.     Wo- 


92  ESSAYS  ON    BjiPTISM. 

men  are  spoken  of  as  disciples,  baptized,  in  the  church  ;  all 
the  disciples  were  in  fellowship  or  communion  ;  all  were 
together  "  in  breaking  of  bread,"  &.c. ;  but  the  New  Tes- 
tament is  silent  on  infant  baptism. 

With  respect  to  change  of  the  sabbath  from  the  sev- 
enth to  the  first  day  of  the  week,  I  would  observe,  that 
this  change  was  alluded  to  by  the  prophet  Isaiah,  Ixv.  17, 
1 8.  "  Behold  I  create  new  heavens  and  a  new  earth ;  and 
the  former  shall  not  be  remembered,  nor  come  into  mind  ; 
but  be  ye  glad  and  rejoice  for  ever  in  that  which  I  create  : 
for  behold,  I  create  Jerusalem  a  rejoicing,  and  her  people 
a  joy."  "  This  passage,"  says  Dr.  Dwight,  a  zealous  Pe- 
dobaptist,  "  appears  to  me  to  place  the  fact  in  the  clearest 
light,  that  a  particular,  superior,  and  extraordinary  com- 
memoration of  the  work  of  redemption  by  the  christian 
church,  in  all  its  various  ages,  was  a  part  of  the  good 
pleasure  of  God  ;  and  was  designed  by  him  to  be  accom- 
plished in  the  course  of  his  providence.  But  there  neither 
is,  nor  ever  was,  any  public,  solemn  commemoration  of 
this  work  by  the  christian  church,  except  that  which  is 
holden  on  the  first  day  of  the  week,  or  the  day  in  which 
Christ  completed  this  great  work  by  his  resurrection  from 
the  dead.  This  prophecy  has,  therefore,  been  unfulfilled, 
so  far  as  I  see,  unless  it  has  been  fulfilled  in  this  very  man- 
ner."  Theol.  Serm.  CVI. 

Further,  it  was  predicted,  that  the  day  of  the  resurrec- 
tion of  the  Messiah  was  to  be  a  peculiar  day.  Ps.  cxviii,  22 
-24.  "  The  stone  which  the  builders  refused,  is  become 
the  headstone  of  the  corner  ;  this  is  the  Lord's  doing;  it 
is  marvellous  in  our  eyes.  This  is  the  day  which  the  Lord 
J\as  made  ;  we  will  rejoice  and  be  glad  in  it."  This  pre- 
diction is  applied  to  the  Messiah  in  the  New  Testament 
oftener  than  any  other.  Mat.  xxi.  42,  Mark  xii.  10,  Luke 
XX.  17,  Actsiv.  11,  Eph.  ii.  20,  and  1  Pet.  ii.  4.  The 
Jewish  writers  also  applied  it  to  Messiah.  It  is  evident, 
therefore,  that  Jesus  Christ  is  the  Stone  here  mentioned; 
that  he  was  rejected  and  set  at  nought  by  the  chief  priests 
and  Pharisees  ;  but,  being  chosen  of  God,  and  precious  to 
him,  this  most  valuable  stone,  thus  despised  and  re- 
jected of  men,  thus  thrown  among  the  rubbish,  and 
buried  in  it,  was,  at  length,  from  such  a  state,  exalted 
to  be  the  chief  corner  stone  in  the  building,  the  main 
support  of  the  edifice,  and  a  centre  of  union  fot  Jew 


ESSAYS  ON    BAPTISM.  93 

and  Gentile,  the  two  parts  of  which  it  consisted.  "  Of  the 
day  on  which  Christ  arose  from  the  dead,"  says  the  pious 
Bishop  Home,  "  it  may  with  more  propriety  than  of  any 
other  day,  be  affirmed,  '  this  is  the  day  which  Jehovah 
hath  made.'  Then  it  was  that  the  '  rejected  stone'  be- 
came the  '  head  of  the  corner.'  A  morning  then  dawned, 
which  is  to  bo  followed  by  no  evening  ;  a  brighter  sun  arose 
upon  the  world,  which  is  to  set  no  more ;  a  day  began, 
which  will  never  end ;  and  night  and  darkness  departed 
to  return  not  again."  Isa.  Ix.  20.  Hence  it  is  called,  in 
the  New  Testament,  "  the  Lord's  day,"  Rev.  i.  10,  i.  e. 
a  day  consecrated  and  devoted  to  God.  Numb.  vi.  27. 
1  Kings  viii.  43.  Hence  the  Apostles  observed  the  first 
day  of  the  week  as  a  day  sacred  to  God.  Acts  xx.  7.  1 
Cor.  xvi.  1,2.  So  in  the  New  Testament  we  have  ''the 
Lord's  day,"  or  "  the  first  day  of  the  week,"  spoken  of  as 
a  day  observed  by  the  disciples  for  religious  purposes  ;  but 
no  mention  is  made  of  infant  baptism.  These  facts  put  the 
two  subjects  on  a  very  different  footing, 

2.  It  is  very  frequently  objected  that,  though  we  have  no 
law  in  the  New  Testament  for  infant  baptism,  yet  there  is 
no  law  against  it.  Or,  to  state  the  objection  in  all  its 
parts,  it  is  said,  "  The  Jewish  children  were  circumcised 
as  a  token  of  their  interest  in  the  covenant  made  with 
Abraham,  and  were  members  of  the  Jewish  chuch ;  il 
was,  therefore,  reasonable  to  expect  that  they  would  con- 
tinue to  be  members  of  the  christian  church,  unless  that 
privilege  was  abrogated  by  an  express  law ;  but,  as  there 
is  no  such  law  in  the  New  Testament,  therefore,  it  is  un- 
just and  cruel  to  deprive  the  dear  children  of  these  privi- 
leges." 

I  answer j^r5/,  that  no  argument  can  be  drawn  from  cir 
cumcision  in  favor  of  infant  baptism,  as  has  already  been 
stated,  (E.  3.  p.  58.)  nor  from  the  state  of  the  Jewish 
children  under  the  Mosaic  dispensation,  and  of  those 
under  the  christian  dispensation.  For,  as  there  was  no 
visible  church  under  the  Old  Testament,  but  a  mere  con- 
gregation, (E.  3.  p.  68.)  the  Jewish  children  were  members 
of  the  congregation  only,  and  so  are  the  children  of  Chris- 
tians, but  not  members  of  the  christian  church. 

To  that  part  of  the  objection,  "  that  it  is  reasonable 
and  desirable  that  children  should  be  baptized,"  I  reply, 
fhat  in  positive  institutions,  we  have  nothing  to  do  with 


94  ESSAYS  ON    BAPTISM. 

reasonings  or  conjectures  about  the  propriety  or  impro- 
])riety,  expediency  or  utility.  A  "  Tims  sniih  the  Lord" 
is  a  sufficient  and  binding  authority  for  our  obedience, 
and  the  only  rule  for  our  direction  In  addition  to  what 
has  already  been  said  on  this  subject,  (Essay  I.)  the 
observation  of  Dr.  Claggett  deserves  our  notice.  In  ar- 
guing against  Popish  ceremonies,  that  they  had  neither 
scripture  precept,  nor  example,  he  says,  "  their  congruit}' 
to  our  reason  is  not  the  proof  of  their  divine  institution  : 
since  there  are  very  many  things,  which,  to  our  finite 
understandings,  would  appear  as  useful  and  as  reasonable, 
but  which  yet  God  has  no  instituted.  When  it  once  ap- 
pears what  God  has  instituted  in  order  to  our  salvation, 
and  no  more,  we  are  to  conclude  that  this  is  enough  in  its 
kind,  because  it  is  all  that  God  has  done.  But,  for  that 
other  kind  of  arguing,  that  God  has  been  wanting  to  us  in 
his  institutions,  if  he  has  not  instituted  (this  or  that)  and, . 
therefore,  he  has  instituted  it,  1  leave  to  those  whose  con- 
clusions netd  it ;  very  much  desiring  them  to  consider 
7ohat  a  cause  that  must  be,  which  drives  them  to  such  bold 
reasonings  as  these  are."  P'-e^crv.  agansl  Pop.  Title 
7.  p.  93.  The  objection  further  states,  "  that  if  children 
had  no  right  to  baptism,  we  should  expect  to  meet  with 
an  express  law  excluding  them."  My  answer  is,  that 
every  affirmative  command  of  Christ  includes  a  negative. 
When  Christ  commands  the  baptizing  of  believers,  he 
prohibits  all  others  not  so  auabjicd.  Jiadab  and  .^biku 
Jiad  no  prohibition  from  using  strange  fire,  yet  they  were 
destroyed  for  using  that  fire  which  the  Lord  had  ''not 
commanded"  If  this  objection  be  valid,  why  do  we  con- 
demn the  Pope  and  his  followers  for  using  the  sign  of  the 
cross,  the  holy  unction,  and  a  thousand  other  supersti- 
tions ?  For,  though  they  are  not  commanded,  yet  they  are 
not  prohibited.  The  proper  rule  is  to  worship  God  in  what 
he  has  commanded,  and  in  no  other  way ;  else  it  is  will- 
worship,  and  displeasing  to  God. 

Christ,  the  great  Head  of  the  church,  requires  certain 
qualifications  of  the  candidate  for  baptism  or  church-mem- 
bership :  such  as  illumination,  conviction,  repentance, 
and  confession  of  sin,  faith  in  him,  becoming  a  disciple, 
&c.  Mat.  iii.  6.  xxviii.  19.  Mark  xvi.  16.  John  i.  29.  iv.  1. 
Acts  ii.  37,  38.  41.  viii.  36.  ix.  18.  (E.  3.  p.  65.) 

Hence  it  is  evident,  that  none  who  are  ignorant  of  divine 


■ESSAYS  ON   BAPTISM.  95 

things,  impenitent  and  unbelieving,  and  who  are  not  dis- 
ciples and  followers  of  Christ,  and  who  are  destitute  of 
the  Spirit,  are  proper  subjects  of  baptism.  Neither  birth, 
rank,  nor  talent  gives  a  title  or  fitness  for  this  holy  ordi- 
nance.    John  i.  12,  13. 

Further.in  this  objection,  the  Baptists  are  accused  of  "un- 
justly and  cruelly  depriving  the  dear  children  of  their  privi- 
leges." Such  is  my  attachment  to  children,  that  I  should  be 
exceedingly  sorry,  if  there  were  even  a  shadow  of  truth  in 
this  accusation.  Nor  can  I  find  any  evidence  to  substantiate 
the  charge.  None  can  be  said  to  be  deprived  ol  a  thing  which 
he  never  possessed,  and  to  which  he  never  had  either  title 
or  fitness ;  and  it  has  been  shewn  that  infants  have  neither 
title  to  the  sacred  ordinance  of  baptism,  nor  fitness  for  it. 
3.  It  is  objected,  in  the  ne.xt  place,  that  it  appears  from 
scripture  that  the  christian  church  is  but  a  continuation 
of  the  Jewish  c^iUrch. 

In  addition  to  what  has  already  been  said  on  this  sub- 
ject, (E.  3.  p.  65.)  let  US  examine  the  ground  of  this  asser- 
tion. 

The  venerable  Dr.  Mason  reasoned  thus  :  "  We  know 
by  experience  that  the  church  of  God  was  in  the  world 
before  us.     So  did  our  fathers  :  so  did  the  previous  gene- 
ration :  and  in  this  manner  the  historical  fact  may  be  de- 
duced from  the  days  of  the  Apostles.      The   '■  church," 
therefore,  has  not  been  created  since  their  days.     Was  it 
created  then  /  No.     The  Apostles  found  it  as  we  found  it, 
older   than  themselves.     Their    writings    are  tuli  of  its 
privileges,  its   ordinances,  and   other   pecuharities ;    but 
contain  not  a  single  hint  of  its  originating  with  them. 
They  uniformly  suppose  its  prior  establishment,  and  speak 
of  it  as  having    been    long    and    familiary   understood. 
Guided  by  the  clew  which  they  have  put  into  our  hands, 
we  go  back  to  the  books  of  the  prophets,  and  meet  the 
same  supposition  there.     We  proceed  with  similar  suc- 
cess through  the  Levitical  law,  and  the  Sinai-covenant ; 
we  pass  the  age  of  Moses,  and  arrive  at  the  father  of  the 
faithful.      Here   the    clew    runs    out."      Essays  on    the 
church,  p.  36.     Notwithstanding  the  acknowledged  tal- 
ents of  the  Doctor,  in  his  reasoning  on  this  subject  he 
was  certainly  mistaken.     Is  it,  indeed,  true  that  the  Apos- 
tles found  it  (i.  e.  the  visible  church)  as  we  found  it,  older 
than  themselves!     This  is  taking  for  granted   the  very 


96  ESSAYS  ON    BAPTISM. 

thing  in  dispute.  We  have  found  the  visible  church  com- 
posed of  particular  churches,  each  of  which  might  give  a 
historical  account  of  its  origin,  when  certain  individuals, 
having  satisfied  each  other  that  they  possessed  the  requi- 
site qualifications  of  church  members,  formed  themselves 
into  a  church,  and  chose  their  officers,  and  received  new 
members  in  the  same  way.  But  the  Apostles  found  no 
such  visible  church,  or  particular  churches.  For  such 
had  no  existence  under  the  Mosaic,  Abrahamic,  or  Pat- 
riarchal dispensation,  as  has  been  shewn  above.  On  the 
day  of  Pentecost,  the  one  hundred  and  twenty  disciples 
were  the  church  to  which  the  Lord  added  about  three 
thousand  souls  ;  and  this  numerous  body  of  christians 
were  the  church,  to  which,  afterward,"  "  the  Lord  added 
daily  such  as  should  be  saved." 

Their  acquaintance  with  the  "  privileges,"  &.c.  &c.  no 
more  proves  the  real  existence  of  a  visible  church  under 
the  Old  Testament,  than  the  acquaintance  of  patriarchs 
and  prophets,  and  other  holy  men  of  old,  with  the  blessings 
and  privileges  of  redemption,  proves  the  real  existence  of 
an  incarnate  Messiah  and  the  finished  work  of  redemption 
before  their  days.  As  they  obtained  their  knowledge  of 
things  to  come,  by  types,  promises,  &c.  so  did  the  Apos- 
tles. Moreover,  the  Lord  Jesus  was  with  them  for  forty 
days  after  his  resurrection,  "  speaking  of  the  things  per- 
taining to  the  kingdom  of  God,"  or  visible  church.  Acts  i.  2. 

It  is  not  denied,  that  the  Jewish  nation  was  a  type  of 
the  christian  churcli ;  but  the  anti-type  is  not  an  identical 
continuation  of  the  type.  It  is  separate  and  distinct. 
The  portrait  of  a  man  is  not  the  living  man,  however  good 
a  resemblance  it  may  bear  to  him.  The  shadow  is  not 
the  substance.  This  answer  will  equally  overturn  the  sec- 
ond ground  of  the  assertion,  viz  :  "  the  christian  church 
must  be  a  continuation  of  the  Jewish  church,  because  the 
names,  privileges,  and  promises  of  the  latter  are  given 
likewise  to  tlie  former."  Is  this  conclusion  correct? 
Does  it  follow  that  the  anti-type  is  a  continuation  of  the 
type,  because  ionie  of  the  things  said  of  the  one,  are  also 
said  of  the  other  (  Is  Christ  a  continuation  of  the  man- 
na which  our  fathers  did  eat  in  the  wilderness,  because 
he  calls  himself  the  bread  that  came  down  from  heaven  ? 
Is  the  son  of  man  a  cojitinuation  of  the  brazen  serpent, 
because  he  was  hfted  up  that  whosoever  believes  in  him 


ESSAYS  ON    BAPTISM.  97 

shall  not  perish,  but  have  everlasting  life  ?  The  benefits 
connected  with  the  types  were  temporal,  those  of  the  an- 
ti-type are  spiritual  and  eternal.  All  the  promises  and 
threatenings  connected  with  the  Jews,  as  they  were  the 
natural  posterity  of  Abraham,  and  afterwards  formed  into 
a  national  community,  were  temporal  in  their  nature  and 
duration,  and  depend  on  certain  conditions  of  obedience  : 
but  the  very  same  promises  applied  to  ihe  christian  church, 
are  spiritual  in  their  nature,  and  eternal  in  their  duration. 
The  reader  will  please  to  attend  to  the  language  of  the 
Doctor  himself  "  The  Jews,"  says  he,  "  could  nationally 
call  God  '  their  God.'  They  often  did  so,  and  with  right, 
when  they  were  gross  hypocrites  in  the  articles  of  their  ^er- 
sonal  rehgion.  The  Sinai-covenant  constituted  them  the 
people  of  Jehovah,  and  him  their  God,  as  really,  but  in  a 
zvidely  different  sense,  as  he  was  the  covenant  God  of  Abra- 
ham, or  of  Paul,  for  personal  salvation."  Essays  on  tht 
Church,  p.  44.  Note. 

The  language  of  the  Apostle,  describing  the  Jews  un- 
der the  metaphor  of  an  olive  tree,  &c.  is  brought  as 
another  argument,  to  prove  that  the  christian  church  is 
but  a  continuation  of  the  Jewish  church.  Such  is  the 
reasoning  of  Dr.  Mason.  "  The  Apostle  tells  the  Gen- 
tiles," says  he,  "  that  they  were  '  a  wild  olive  tree,'  and 
that  the  Jews  were  '  the  good  olive  tree,' — this  cannot  re- 
fer to  their  natural  state,  as  sinners  before  God  ;  for  in  this 
respect  there  was  '  no  difference' — nor  to  their  state  as 
sinners  saved  by  grace ;  for  from  this  state  there  is  no 
excision.  It  can  refer  to  nothing  but  their  visible  church 
state,  i.  e.  to  their  pubhc  relation  to  God  as  a  covenanted 
society."  Agreed  ;  let  only  the  Doctor  change  the  word 
"church"  to  national  or  congregational  "state."  The 
Doctor  proceeds  to  inquire,  "What,  then,  was  this  'good 
olive  tree/  from  which  the  Jewish  branches  were  '  broken 
off,'  while  the  Gentiles  were  '  graffed  in  V  Evidently, 
the  visible  church,  organized  under  the  covenant  made 
with  Abraham.  There  was  no  other  from  which  the 
Jews  could  be  cast  off."  Essays  on  the  Church,  p.  55. 
It  appears  very  evident  to  me,  that  it  was  not  the  "  visible 
church,"  for  this  had  then  no  existence ;  but  the  visible 
state  of  the  Jews,  formed  into  a  peculiar  Nation  at  the 
foot  of  Mount  Sinai,  entrusted  with  the  oracles  of  God, 
with  public  means  of  grace  and  regular  religious  in- 

9 


98  ESSAYS   ON    BAPTISM. 

struction.  Thus  they  were  planted  by  Jehovah  himself, 
a  good  olive  tree,  in  good  soil.  Jer.  xi.  16,  17.  In  a 
similar  manner,  the  Jewish  nation  and  its  peculiar  privi- 
leges are  described  under  the  metaphor  of  a  vineyard, 
planted  by  the  Lord  :  from  this  "  good  olive  tree,"  i.  e.  from 
this  visible  state  of  the  Jews,  as  a  nation,  worshipping  the 
true  and  living  God,  in  the  enjoyment  of  the  means  of 
grace,  which  may  well  be  styled  the  "  root  and  the  fat- 
ness," many  of  the  Jews  were  cut  off,  and  have  continued 
for  ages,  destitute  both  of  public  and  privafte  means 
of  religious  instruction,  whilst  multitudes  of  the  Gentiles 
were  united  with  those  Jews  who  embraced  the  christian 
rehgion.  The  olive  tree,  or  congregation  of  Israel,  was 
neither  plucked  up  by  the  root,  nor  cut  otV,  but  only  un- 
derwent a  change  in  some  of  its  branches.  Since  this 
change  took  place,  the  olive  tree  is  no  longer  called  the 
"  congregation  of  Israel,"  or  of  the  Lord,  but  the  chris- 
tian world;  for,  it  includes  all  that  are  born  of  christian 
parents,  or  become  proselytes,  without  respect  to  their 
moral  character,  just  as  it  was  with  the  Jewish  nation. 
But  here  is  the  difference.  Since  the  change  has  taken 
place  in  the  olive  tree,  the  King  of  Sion  has  given  in- 
structions to  his  disciples  to  separate  themselves  from  the 
congregation,  and  to  form  themselves  into  a  distinct  so- 
ciety, called  the  church,  and  thus  openly  and  ^isibly,  pro- 
fess their  devotedness  to  Christ. 

4.  Another  objection  has  been  often  stated,  and  as  often 
shewn  to  be  absurd.  It  is  very  seriously  and  gravely  said, 
that,  "  to  deny  that  the  visible  church  commenced  in  Abra- 
ham's family,  is  as  much  as  to  say  that  God  had  been  for 
more  than  two  thousand  years  without  a  visible  church.  ' 
•But  does  not  the  very  assertion  of  our  brethren  deny  the 
existence  of  a  church  before  Abraham  ?  If,  then,  it  was 
consistent  with  God  to  be  without  a  church,  from  Adam 
to  Abraham,  why  may  it  not  be  equally  consistent  with 
him  to  be  without  a  church  till  after  the  resurrection  of 
Christ  ?  Dr.  Mason's  description  of  the  state  of  the  world 
before  the  call  of  Abraham,  is  equally  true  after  his  call. 
'•'  People  of  God,"  says  the  Doctor,  "  there  were  ;  promises 
of  God  there  were ;  gracious  revelations,  and  acceptable 
worship  of  God,  there  were  :  but  a  church  of  God,  organi- 
zed upon  the  principle  of  visible  nnity — there  was  not." 
Essays  on  the  Church,  p.  37. 


ESSAYS  OX    BAPTISM.  99 

How  could  the  Dr.  "  deny,"  that  God  had  any  church 
on  the  earth  for  nearly  "  two  thousand  years'' — i.  e.  from 
the  fall  to  Abraham  ? 

5.  We  proceed  to  the  next  objection,  which  is  stated 
thus:  "  Unbelieving  and  unconverted  persons  have  been 
received  as  members  of  the  church  ;  why  may  we  not, 
also,  receive  unbelieving  and  unconverted  children  ?"  If 
our  brethren  mean,  that  unbelieving  and  unconverted 
persons  have  crept  into  the  church  zvithout  bemg  known, 
we  should  acknowledge  the  fact  But  they  tell  us,  1st. 
that  "the  Jewish  church,  though  constituted  by  the  omnis- 
cient God,  consisted  of  hypocrites,  as  well  as  of  true  wor- 
shippers :  that  it  embraced  multitudes  who  never  were 
made  partakers  of  saving  grace  ;"-  2d.  "  that  our  Lord 
told  us  in  several  parables,  that  hypocrites  and  wicked  per- 
sons, must  be  left,  until  the  judgment  day  ;"  and  3d  wo  are 
informed,  '  that  our  Lord  Jesus  Christ,  who  fell  into^  no 
mistakes,  actually  did  admit  an  unconverted  man,  a  iiypo- 
crite,  a  traitor,  a  devil,  into  the  number,  not  only  of  his 
disciples,  but  even  of  his  Apostles  :  thereby  instructing  his 
church,  that  the  secret  state  of  the  soul  before  God,  is  not 
to  be  her  rule  of  Judgment."  See  Buck's  Theolog.  Diet. 
under  the  word  church.  Brown's  Compend.  Kat.  and  Rev. 
Religion,  B.  7.  Dr.  Mason's  Essays  on  the  Church,  pp. 
27.  67. 

We  answer.  With  respect  to  the  first,  it  is  not  disputed 
that  under  the  Mosaic  dispensation,  the  righteous  and  the 
wicked  were  equally  members,  and  that  by  descent  ,  but 
they  were  only  of  the  congregation  of  Israel,  as  nominal 
and  real  christians  are  now  mixed  in  our  congregations : 
but  they  were  not  members  of  the  visible  church,  which 
had  then  no  existence,  as  we  have  before  proved. 

With  respect  to  the  second,  three  parables  are  referred 
to.  The  first  is  tiiat  of  the  tares  and  the  wheat.  Our 
Lord's  design  in  this  parable,  is  to  guard  his  disciples 
against  persecuting  those  who  would  not  believe  their 
preaching;  to  warn  them  not  to  make  use  of  destructive 
weapons  to  make  men  to  become  their  disciples,  the  way 
in  which  false  religion  has  always  been  propagated.  Their 
duty  was  to  preach  the  gospel  in  the  world,  as  we  do  in 
our  respective  congregations,  and  leave  the  result  of  men's 
believing  or  not  believing,  with  God.  This  parable  has 
nothing  to  do  with  church  discipline.     For,  in  the  first 


fOO  ESSAYS  ON   BAPTISM. 

place,  our  blessed  Lord  himself  has  told  us  that  "  the  field 
is  the  world."  It  is  strange  indeed,  that  any  should  dare 
to  contradict  the  Saviour  and  say,  the  "field  is  the 
church."  Secondly  ;  if  the  "  field"  were  the  church,  an 
end  would  then  be  put  to  all  church  disciphne ;  for,  of 
what  benefit  would  it  be  to  ascertain  whether  a  member 
has  acted  right  or  wrong,  when  we  are  told  that  the 
zoicked  must  remain  with  the  good  ?  Thirdly  ;  this  parable 
of  our  Lord  would  be  in  plain  contradiction  to  his  direc- 
tions, given  in  Mat.  xviii.  15 — 17,  that  the  church  is  to 
treat  an  impenitent  member  as  a  heathen  man  and  a  pub- 
lican. To  this  it  is  objected,  that  the  disciples  knew 
that  our  Lord's  kingdom  is  spiritual ;  that  they  had  no 
idea  of  interfering  with  civil  society  ;  that  to  cut  otf  un- 
believers, they  knew,  would  destroy  the  world  ;  and  that 
the  reason  assigned  for  letting  the  tares  grow  up  together 
with  the  wheat,  is  our  liability  of  considering  a  person  to 
be  a  tare,  when  he  is  a  wheat.  To  this  we  answer,  first ; 
it  is  very  evident,  that  the  disciples  had  no  clear  ideas  of 
a  spiritual  kingdom  till  after  the  resurrection  of  Christ. 
Luke  xxiv.  21.  Acts  i.  6.  Secondly;  the  caution  of  our 
Lord  was  very  necessary,  for  the  disciples  manifested  a 
spirit  of  persecution,  saying,  "  Lord,  wilt  thou  that  we 
command  fire  to  come  down  from  heaven,  and  consume 
them  ?"  Luke  ix.  54.  Thirdly  ;  it  is  true,  that  in  all 
proceedings  of  church  discipline,  we  ought  to  lean  on  the 
side  of  mercy,  and  never  cut  off  a  member,  till  satisfac- 
tory evidence  have  proved  him  to  be  unworthy  of  mem- 
bership ;  but,  in  the  parable,  there  is  no  doubt  in  the 
matter  ;  the  servants  declared  positively,  that  there  were 
tares  among  the  wheat,  and  expressed  their  surprise  how 
they  came  there  ;  nor  did  the  Lord  say,  be  careful,  ye 
may  be  mistaken ;  on  the  contrary,  he  confirmed  their 
declaration,  that  there  were  tares,  and  that  the  wicked 
one  was  the  author  of  them  ;  still  he  directed  his  disciples 
not  to  cut  off  these  wicked  men  out  of  the  world,  lest  they 
should  cut  off  the  wheat  also.  "  Destroy  it  not ;  for  a 
blessing  is  in  it."  Isa.  Ixv.  8. 

The  next  parables  referred  to,  are  the  "  net"  and  the  "ten 
virgins."  I  have  no  objection  to  apply  these  parables  to 
the  church;  and  they  teach  us,  that  the  church  visible  is 
not  perfect ;  for  there  may  be  hypocrites  in  it,  and  we  may 
not  know  the  fact ;  as  the  fisherman  does  not  know  what 


ESSAYS  ON    BAPTISM.  101 

kinds  of  fish  are  in  his  net  till  it  is  brought  to  shore  ;  nor 
were  the  five  foolish  virgins  knovi^n,  till  after  the  bridegroom 
had  arrived.  But  as  soon  as  the  fisherman  finds  out  the 
bad  fish,  he  tlirovi^s  them  away ;  and  as  soon  as  a  hypo- 
crite is  found  out  and  proved  to  be  such,  he  is  to  be  put  but 
of  the  church  by  the  bretliren.  And  hypocritical  professors, 
if  their  hypocricy  be  not  discovered  in  the  present  hfe, 
when  Christ  shall  appear  in  judgment,  will  be  excluded 
from  the  kingdom  of  heaven. 

We  proceed  to  the  third  objection,  viz  :  That  "  our 
Lord  Jesus  Christ  admitted  Judas — a  devil,  &c. 

It  is  true,  that  our  blessed  Lord,  for  wise  reasons,  em- 
ployed Judas  as  well  as  the  other  disciples  and  apostles; 
but  what  has  that  to  do  with  the  church  ?  The  visible 
church  had  no  existence  at  that  time ;  Judas  could  not, 
therefore,  have  been  a  member  of  it.  Further,  if  our 
Lord  and  Saviour  had  really  received  Judas  as  a  member 
of  the  church,  instead  of  thereby  teaching  his  church 
that  the  real  state  of  the  soul  before  God  is  not  to  be  her 
rule  of  judgment,  and  that  this  state  is  not  to  be  judged 
of  by  men  according  to  the  best  existing  evidence  ;  but 
that  every  applicant  is  to  be  admitted,  irrespective  of  his 
character,  he  would  have  taught  her  to  admit  an  uncon- 
verted man,  a  hypocrite,  a  traitor,  a  devil,  under  a  full 
knowledge  of  his  character.  I  cannot  refrain  myself  from 
expressing  my  mind  fully  on  this  subject,  viz  :  that  who- 
ever asserts  that  our  Lord  and  Saviour,  who  could  not 
fall  into  mistakes,  actually  admitted  Judas  as  an  exam- 
ple for  the  conduct  of  the  church,  "  betrays  somethtng 
very  diflferent  from  modesty,  by  setting  up  a  term  of  reli- 
gious fellowship,  which  would  convict  the  master  himself 
of  corrupting  his  own  church." 

6.  Another  objection  is,  that  the  covenant  made  with 
Abraham  is  still  in  force  ;  that  it  has  never  been  abroga- 
ted ;  that  it  is  called  an  everlasting  covenant ;  and  that  he 
is  the  father  of  the  believing  Gentiles,  as  well  as  of  the  be- 
lieving Jews. 

We  have  already  stated  that  the  covenant  made  with 
Abraham,  must  be,  either  the  covenant  of  grace,  or  the 
covenant  of  circumcision.  That  the  covenant  of  grace 
is  still  in  force,  and  that  with  respect  to  this  covenanty 
Abraham  is  the  father  of  believing  Gentiles  as  well  as  be- 
lieving Jews,  none  does  deny.    Neither  do  I  deny  that  ^he 

9* 


102  ESSAYS  ON    BAPT1S3I. 

covenant  of  circumcision  is  still  in  force.  But  with  whom  f 
Not  with  the  believing  or  unbelieving  Gentiles,  but  with 
the  natural  descendents  of  Abraham.  God  is  still  the 
God  of  Abraham  and  of  his  natural  seed  in  a  peculiar 
sense  ;  to  them  the  land  of  Canaan  still  belongs,  as  much 
as  it  did  while  they  were  slaves  in  Egypt  or  captives  in 
Babylon ;  and  he  who  has  been  their  deliverer  in  times 
past,  will  deliver  them  again  and  bring  them  as  an  un- 
converted nation  to  the  land  of  promise;  and,  till  then, 
they  will  circumcise  their  children,  as  a  token  of  the  ex- 
istence of  that  covenant.  But  all  this  has  no  more  to  do 
with  the  baptism,  either  of  adults  or  infants,  than  the  ram- 
bow,  a  token  of  the  covenant  made  with  Koah. 

Having  answered  the  objections  generally  brought 
against  the  Baptist  view  of  the  Subjects  of  baptism,  we 
proceed  to  consider  those  against  Immersion. 

7.  It  is  objected  that  John's  baptism  is  a  mere  imita- 
tion or  continuation  oi  Proselyte  or  Jewish  baptism. 

To  this  objection  we  answer,  as  it  respects  Jewish  wash- 
ing or  purification,  it  is   evident  that  John's  baptism  was 
entirely  dift'erent,  both  in  nature  and  design.     The  un- 
clean among  the  Jews,  whether  male  or  female,  immersed 
or  bathed  themselves  ;  but  John's  hearers  were  baptized,  or 
immersed  by  him.     John  required  fruits  of  repentance, 
and   directed    faith  in  Christ,   before  he    baptized,  but 
none  of  these  were  required  in  the  purifications  of  legal 
impurity.     As  for  proselyte  baptism,  we  have  no  account 
of  such  a  ceremony,  either  in  the  Old  or  New  Testament, 
nor  in  the  Apocrypha,  nor  by  Josephus,  or  Philo,  nor  even 
in  the  Mishnah.     John's  baptism  was  a  perfectly  new  in- 
stitution.    He  was  the  first  administrator  of  it,  and  was 
therefore,  by  way  of  emphasis,  called   "  John  the  Bap- 
tist;"  and  his  baptism  "  the  baptism  of  John."     Had  this 
ceremony  been  in  use  before,  why  should  this  name  have 
been  given  to  him  more  than  to  any  other  ?    Again,  why 
should  it  have  excited  such  attention  among  the  people, 
if  not  a  new  custom  ?     Or  why  should  they  ask  him, 
"  why  baptizest  thou  ?"  And  when  Christ  asked,  whether 
John's  baptism  was  from  heaven  or  of  men,  why  did 
they  not  answer,  that  it  was  an  old  custom,  received  of 
men?    Besides,  John's  baptism  is  called  "the  counsel  of 
God ;"  Luke  vii.  29,  30. ;  but.  if  it  had  been  a  mere  imi- 
tation of  proselyte  baptism,  it  could  not  have  been  thus 


ESSAYS  ON    BAl'riSM.  103 

denominated  ;  but  should  have  been  styled  '•  the  counsel 
or  device  of  men."  Further,  John  was  so  far  from  imi- 
tating the  Jews,  we  are  expressly  told,  that  he  baptized 
by  a  special  command  of  God.  John  i.  6.  33.  "  There 
was  a  man  sent  from  God,  whose  name  was  John — he  that 
sent  me  to  baptize  with  water,  &c." 

There  was  also  a  striking  similarity  between  John's 
baptism  and  that  of  the  Apostles.  Did  he  require  repen- 
tance and  faith,  so  did  they.  Mat.  iii.  6-8.  Marki.  4.  Acts 
ii.  38.  Mark  xvi.  16.  Acts  viii.  36,  37.  Did  he  baptize  by 
immersion,  so  did  they.  Mat.  iii,  6.  16.  John  iii.  23.  Acts 
viii.  38,  39.  Did  he  baptize  by  divine  authority,  so  did 
they.  John  i.  6,  33.  Mat.  xxviii.  19.  Mark  xvi.  15.  Did  he 
baptize  for  the  remission  of  sins,  so  did  they.  Mark  i.  4. 
Acts  ii.  38. 

Dear  reader,  attend  to  the  testimony  of  some  eminent 
Pedobaptists. 

The  learned  Venema  says :  "  Part  of  John's  office  con- 
sisted in  baptizing — an  external  rite,  then  in  a  particular 
manner  appointed  of  God,  and  not  used  before.  John  i. 
Mat.  xxii."     Hist.  Eccl.  Tom.  3,  Seoul.  1 .  §  5. 

The  judicious  Mr.  Jennings,  after  stating  the  arguments 
pro  and  con,  says  :  "  Upon  the  whole,  it  is  more  likely, 
the  Jews  took  the  hint  of  proselyte  baptism,  after  our  Sa- 
viour's time,  than  that  he  borrowed  baptism  from  theirs; 
which,  whenever  it  came  into  practice,  was  one  of  those 
additions  to  the  law  of  God,  which  he  severely  censures. 
There  wants  more  evidence  of  its  being  as  ancient  as  our 
Saviour's  time,  than  I  apprehend  can  be  produced,  to 
ground  any  argument  upon  it  in  relation  to  christian  bap- 
tism."    Jewish  Ant.  B.  1.  ch.  3.  vol.  l.pp.  135.  138. 

Deylingius  :  "  The  baptism  of  Proselytes,  in  our  opinion, 
seems  to  have  been  received  by  the  Jews  after  the  time 
of  John  the  Baptist;  (the  Jews)  being  very  much  influ- 
enced by  his  authority,  and  greatly  admiring  him.  Cer- 
tainly, it  cannot  be  proved  by  any  substantial  testimony, 
that  it  was  in  use  among  the  Jews  before  the  time  of 
John.  There  is  also  a  great  difference  between  the  bap- 
tism of  John  and  that  of  proselytes,  as  the  latter  is  de- 
scribed in  the  monuments  of  the  ancient  Hebrews.  For 
the  Jewish  baptism  was  a  rite  of  human  institution ;  but 
John  the  Baptist  introduced  his  by  the  command  of  God, 
The  baptism  of  proselytes  was  a  civil  rite,  pertaining  only 


101  ESSAtS  ON    BAPTISM. 

to  the  poliiical  court,  as  Campegius  Vitringa  shows  m  hi^' 
Archi-Synagogiis,  p.  400.  But  the  baptism  of  John  and 
Christ  is  pecuhar  to  the  christian  church,  and  is  the  mean 
of  conferring  spiritual  benefits."  Obser.  Sacra.  Pars.  3. 
obser.  26.  pp.  197,  198. 

J.  G.  Carpzoviiis  :  "  We  cannot  be  persuaded  that  the 
baptism  of  pro.selytes  was  prior  to  the  baptism  of  John  and 
of  Christ:  partly  because  of  the  reasons  produced  by  that 
very  great  man,  Wcmsdorfius  ;  but  principally,  because 
there  is  a  want  of  sufficient  witnesses  that  the  rite  was 
used  among  the  Jews  of  that  time.  For  the  testimonies 
produced  are  either  from  a  following  age,  or  of  doubtful 
interpretation,  and  applied  contrary  to  the  design  of  iheir 
authors,  as  a  bare  inspection  of  them  will  shew.  The 
subject  being  e.xamined  with  accuracy,  it  will  appear  that 
for  an  article  of  such  weight,  a  rite  of  such  great  neces- 
sity, to  have  been  involved  in  silence  for  so  many  ages, 
witiiout  any  urgent  reason,  exceeds  all  probability.  But 
supposing,  though  we  do  not  admit,  that  the  bathing  of 
the  proselytes  was  in  use  wlien  the  new  dispensation  com- 
menced, yet  it  reiuains  firm  and  certain,  that  the  sacra- 
ment of  baptism  has  nothing  answerable  to  the  baptism  of 
proselytes  :  nor  was  it  derived  from  that  rite,  but  was  im- 
mediately appointed  of  God.  For  as  John  was  immedi- 
ately sent  of  God  to  baptize,  (John  i.  33.  Luke  iii.  2.)  so 
Christ  introduced  the  ordinance  of  baptism,  not  from  that 
of  the  Rabbies  for  the  admission  of  proselytes ;  but  from 
the  most  wise  counsel  of  God,  from  the  bosom  of  the  Fa- 
ther.' John  i.  18.  Mat.  .x.xviii.  19.  Apparat.  Hist.  Crit.  Anti 
Sac.  Annotat.  pp.  49,  50. 

I  cannot  omit  the  sentiment  of  the  pious 

Dr,  Owen :  "  The  celebrated  Selden  has  endeavoured 
to  prove,  that  Christ  borrowed  the  rite  of  baptism  from 
that  which  was  then  in  use  among  the  Jews.  Others  do 
the  same.  Learned  men  teach  and  confidently  affirm 
that  a  proselyte  of  righteousness  was  never  made,  thougfi 
circumcised,  without  being  baptized.  But  that  any  one 
should  be  made  the  partaker  of  all  the  privileges  of  that 
tihurch,  there  was  need  only  of  circumcision,  as  express 
testimonies  of  the  holy  scriptures  teach ;  for  so  the  law 
rOns,  Ex.  xii.  48,  concerning  thje  Rabbinical  baptism  not 
a  tittle.  The  institution  of  the  rite  of  baptism  is  no  where 
mentioned  in  the  Old  Testament.    There  is  no  example 


ESSAYS  ON    BAPTISM.  105 

of  it  in  those  ancient  records  ;  nor  was  it  ever  used  in 
the  admission  of  proselytes  while  the  Jewish  church  con- 
tinued. No  mention  of  it  occurs  in  Philo,  in  Josephus,  in 
Jesiis,  the  son  of  Sirach,  nor  in  the  Evangelical  history. 
This  Rabbinical  opinion,  therefore,  owes  its  rise  to  the 
Tanntrae,  or  Anti-Mishnical  doctors,  after  the  destruction 
of  their  city.  The  opinion  of  some  learned  men,  there- 
fore, about  the  transferring  of  a  Jewish  baptismal  rite, 
(which,  in  reality,  did  not  exist,)  by  the  Lord  Jesus  for  the 
use  of  his  disciples,  is  destitute  of  all  probability."  Theolog. 
J^.  5,  Digr.  4,  p.  425.  Heb.  vol.  1.  Exercit.  19,  p.  272. 
Orig.  Nat.  of  churches,  pp.  36.  39.  Such  is  the  testimony 
of  Pedobaptists  that  John's  baptism  is  from  heaven,  and 
not  from  the  Jews  ;  and  is,  therefore,  a  proper  pattern  for 
our  imitation. 

8.  The  next  objection  is,  that  the  word  Baptizo  signi- 
fies to  7oash,  as  well  as  to  immerse  ;  and  for  proof,  an  ap- 
peal is  made  to  Mark  vii.  2-8,  where  the  washing  oi  hands, 
cups,  &c.  &c.  IS  mentioned.  But  no  argument  can  be 
taken  from  this  passage  in  favor  of  any  other  mode  than 
immersion.  Every  Jew  knows  that  whatever  is  to  be  pu- 
rified by  water,  whether  cups,  tables,  beds,  &.c.  it  must  be 
by  immersion.  "  And  upon  whatsoever  any  of  them,  when 
they  are  dead,  doth  fall,  it  shall  be  unclean  ;  whether  it 
be  any  vessel  of  wood,  or  raiment,  or  skin,  or  sack,  what- 
soever vessel  it  be,  wherein  any  work  is  done,  it  must  be 
put  into  water,  and  it  shall  be  unclean  until  the  even  ;  so  it 
shall  be  cleansed."     Levit.  xi.  32. 

Maimonides  :  "  Whenever,  in  the  law,  washing  of  the 
flesh,  or  of  the  clothes  is  mentioned,  it  means  nothing  else 
than  the  dipping  of  the  whole  body  in  a  laver  ;  for,  if  any 
man  dips  himself  all  over,  except  the  tip  of  his  little  fin- 
ger, he  is  still  in  his  uncleanness."  Ililchoth  Mikva.  c.  1. 
§  2.  Again  :  "  A  bed  that  is  wholly  defiled,  if  he  dips  it 
part  by  part,  it  is  pure."  Hilchoth  Caihm,  c  26.  §  14. 
Sca/i^er,  speaking  of  the  Jews'  customs,  says  :  "  the  more 
superstitious  part  of  them,  every  day  before  they  sat  down 
to  meat,  dipped  the  whole  body.  Hence  the  Phari- 
see's admiration  of  Christ.  Luke  xi.  38."  De  Emend. 
Temp.  L.  6.  p.  771.  As  strange  as  such  a  custom  may  ap- 
pear in  Europe  and  America,  yet  it  may  be  seen  daily  in 
the  East.  Nor  does  the  original  word  baptisontai  signify 
to  wash,  except  by  immersion  ;  for  it   is  from  baptizo,  not " 


106  ESSAYS  ON    BAPTISM. 

from  loiio.  Moreover,  it  is  not  to  be  overlooked,  that  the 
v/ord  baptizo  is  never  used  in  the  New  Testament  to  sig- 
nify the  washing  of  hands.  A  very  different  word  is  al- 
ways used  for  this  purpose,  viz :  the  word  nipto.  In  the 
case  under  review,  this  word  is  employed  in  the  2d  and  3d 
verses,  as  follows :  "  And  when  they  saw  some  of  his  dis- 
ciples eatbroLul  with  defiled  (that  is  to  say,  with  rmwashen 
aniplois,)  hands,  they  found  fault.  For  the  Pharisee.", 
and  all  the  Jews,  except  they  wash  (nipsontai)  their 
hands  oft,  eat  not,  holding  the  tradition  of  the  elders. 
The  historian  then  proceeds  in  the  4th  verse  to  state 
another  and  very  different  fact :  "  And  zoheyi  thcij  come  from 
the  market,  except  they  wash,  {baptisontai,  immerse  them- 
selves,) they  eat  not. 

The  historian  relates  two  distinct  customs  of  the  Jews. 
1.  That  they  neverate  until  they  had  washed  {nipto)  their 
hands.  2.  That  on  one  special  occasion,  viz  :  "when  they 
had  been  to  the  market,"'  where  they  mingled  with  Gentiles, 
whose  touch  they  considered  polluting,  thev  always  immer- 
sed themselves  (baptisontai)  before  they  took  food.  Not 
knowing  what  part  of  the  body  had  come  in  contact  with 
a  polluting  Gentile,  the  Jew  thought  it  necessary  to  baptize 
or  immerse  himself,  that  he  might  be  certain  of  being  clean- 
sed. Every  family,  that  could  afford  it,  was  furnished  with 
a  bath.  I  appeal  to  my  Jewish  brethren  and  to  the  learn- 
ed reader  for  the  correctness  of  this  statement. 

It  deserves  our  notice,  that  in  the  prophet's  direction 
to  Naanian,  (2  Kings  v.)  the  Hebrew  word  rachatz,  to 
wash,  is  used,  and  accordingly,  the  Septuagint  translators 
used  the  corresponding  word  lotio,  to  wash  ;  but  when 
Naaman  complied  with  the  direction,  the  Hebrew  word 
Taval,  to  immerse,  is  used,  and  the  seventy  translators 
u^ed  the  Greek  word  baptizo,  to  immerse,  or  as  the  £?i- 
giish  version,  "  to  dip."  Now,  as  in  tlie  passage  under  con- 
sideration, the  4th  verse,  the  Greek  word  baptisontai  is 
used,  our  translators  should  have  given  us  the  English 
word  immerse,  plunge,  or  dip,  as  they  did  2  Kings  v.  14. 
John  xiii.  26,  &,c.  and  not  w-ash. 

Nor  is  there  any  more  force  in  the  other  passage  on 
which  the  objection  is  raised,  namely  :  Heb.  ix.  10.  "  Di- 
verse washings,  immersions."  Our  translators  should  have 
used  the  word  immersions,  or  dippings,  which  would  have 
<.'xpressed  both  the  true  meaning  of  the  original  word  Bap 


ESSAYS    ON   BAPTISM.  107 

tismois,  and  the  design  of  the  Apostle,  who  alluded  to  the 
purifications  by  water,  which  were  all  by  nnmersion,  as 
we  have  seen.  Tiiat  the  washing  of  cups,  &c.  means  no- 
thing less  than  immeision,  or  dipping,  is  confessed  by 
many  of  our  most  leurned  Pedobaptist  friends. 

E7-as.  Sch/nidtus  :  "  Baplein  is  to  dye,  to  immerse  in  wa- 
ter ;  also  to  wash,  or  to  immerse  for  the  sake  of  lo  ashing  or 
cleansing."  Annot.  in  Mat.  iii.  6. 

Miaicr :  "  jJujjdzo,  to  baptize;  properly,  indeed,  it 
signifies  to  pluiige,  to  immerse,  to  dip  into  water  :  but  be- 
cause it  is  connnon  to  plunge  or  dip  a  thing,  that  it  may 
be  washed,  hence,  aiso,  it  signifies  to  wash,  to  wash 
away — Baptisiuos,  baptism,  nnmersion,  dipping  into, 
washing,  washing  away.  Properly,  and  according  to  its 
etymology,  it  denotes  that  washing  which  is  performed  by 
immersion." 

Dr.  Hammond:  "The  word  here  used,  Baptizesthai 
(as  it  differs  from  Niptesihai,  verse  3,)  signifies  not  only 
the  washing  of  the  whole  body,  (as,  when  it  is  said  of 
Eupolis,  that  being  taken  and  thrown  into  the  sea,  bap- 
tizeto,  he  VvSlh  tm.uer^ed  all  over  and  so  the  baptisms  of 
cups,  &c.  in  the  end  ol  tl  is  verse,  is  putting  into  water  all 
oxer,  rinsing  tiiem,)  out  vv-isiiing  any  part  as  that  is  opposed 
to  affusion,  or  pouring  water  on  them."  Annot.  on  Mark 
xii.  4. 

9.  It  is  further  objected  that  the  word  Baptizein  can- 
not always  mean  immersion,  "  for  it  is  incredible  that  the 
3000  converted  on  the  day  of  Pentecost  could  have  been 
baptized  on  the  same  day  by  immersion."  In  answer  to 
this  objection.  I  would  observe  that  if  there  be  any  diffi- 
culty, it  is  as  much  (if  not  more)  against  the  theory  and 
practice  of  our  opponents  as  against  immersion. 

Our  brethren  have  repeatedly  told  us,  that  the  children- 
of  converts  were  baptized,  together  with  their  parents. 
This  must  have  greatly  increased  the  number  to  be  sprink- 
led, and  consequently  makes  the  account  more  incredi- 
ble. But  let  us  suppose  that  there  appears  really  some- 
thing incredible  that  so  large  a  number  should  be  bap- 
tized in  one  day  ;  yet,  if  it  be  once  proved,  that  to  baptize 
means  to  immerse,  will  this  apparent  difficulty  justify  us 
in  charging  the  Apostles  with  changing  the  mode,  pointed 
out  to  them  by  their  Lord  and  Master,  from  immersion  to 
sprinkling  ?     Surely  not.    Moses  informs  ns  oejnucerning 


108  ESSAYS    ON  BAPTISM, 

our  father  Abraham,  '•  that  he  took  Ishmael  his  son,  and 
all  that  were  born  la  his  house,  and  all  that  were  bought 
with  his  money,  every  male  among  the  men  of  Abraham's 
house,  and  circumcised  the  flesh  of  their  foreskin  in  the 
self  same  day,  as  God  had  said  unto  him."  Genesis  xvii. 
23.  Now  is  there  nothing  incredible  in  this  account  of 
the  inspired  historian  ?  The  mere  act  of  circumcising 
and  careiully  binvl.ng  up  the  wound  of  one  individual, 
(without  the  ceremouies  used  at  present  by  the  descend- 
ants of  Abraham,;  would  require  more  time  than  the  im- 
mersion of  ten  persons.  Yet  Abraham  had  to  circumcise 
more  than  400  of  his  household,  (see  Gen.  xiv.  14,  his 
trained  servants,  born  in  his  own  house,  were  318,)  which 
would  require  at  least  as  much  time  as  the  immersion  of 
four  thousand  :  especially,  when  we  call  to  remembrance 
that  Abraham  was  now  at  the  advanced  age  of  ninety-nine 
years.  Notwithstanding  all  these  difficulties,  and  others 
that  might  be  conjectured,  what  son  of  Abraham  did  ever 
question  the  truth  of  the  statement,  or  ever  suggest  the 
idea,  that  "  it  is  a  thing  incredible  that  Abraham  could 
have  circumcised  so  many  in  one  day,  and,  therefore, 
circumcision  could  not  mean  circumcision,  but  must  sig- 
nify a  mere  incision  m  the  flesh,  no  matter  on  what  part 
of  the  body  it  be  performed."  Amonst  all  the  absurdi- 
ties of  the  Rabbins,  this  absurdity  has  never  been  thought 
of  To  this  day  the  same  ceremony  is  performed  in  exact 
imitation  of  the  venerable  patriarch.  Why,  then,  my 
dear  reader,  should  we  contradict  or  pervert  the  state- 
ment given  by  the  inspired  Apostle  and  historian  ?  He 
tells  us  in  words  the  most  explicit,  that  3000  were  bap- 
tized or  immersed  :  our  friends  say  no ;  this  is  incredi- 
ble ;  immersion  cannot  mean  immersion,  it  must  signify 
sprinkling ;  a  few  drops  of  water  applied  to  the  body,  no 
matter  where,  on  the  face,  the  forehead,  or  poured  on  the 
top  of  the  head,  means  the  same  as  if  the  whole  body  had 
been  plunged  in  the  water. 

But  to  be  serious.  The  subject  is  solemn.  The  ordi- 
nance is  divine.  I  can  perceive  nothing  incredible  in  the 
matter.  Even  granting  that  the  three  thousand  had  been 
baptized  in  one  and  the  self-same  day  of  their  conver- 
sion, where  is  the  difficulty  ?  It  must  arise  either  from 
the  want  of  water,  or  from  the  shortness  of  time.  The 
former  could  not  be  the  case ;  for  it  was  at  Jerusalem 


ESSAYS  ON    BAPTISM.  109 

where,  besides  the  pubUc  conveniences  for  immersion, 
such  as  the  pools  of  Bethesda  and  Siloam,  there  were 
many  Mikroaoth,  or  collections  of  water  in  the  form  of  6a- 
thing  houses,  for  the  purification  of  unclean  persons  and 
vessels,  &c.  required  by  the  law  of  Moses,  and  which  was 
always  by  immersion,  (See  Lev.  xv.  16.  Numb.  xix.  7,  S^ 
Nor  is  there  any  difficulty  with  respect  to  the  latter,  viz  : 
the  want  of  time.  These  three  thousand  persons  might 
have  been  immersed,  not  only  in  one  day,  but  even  in 
less  than  three  hours.  For  the  twelve  Apostles,  together 
with  the  sevetily  disciples,  were  all  qualified  for  the  sacred 
office.  On  the  supposition  that  they  all  took  part  in  the 
solemn  transaction,  which  is  more  than  probable,  each  in* 
dividual  would  not  have  more  than  thirty-seven  candidates, 
and  such  a  number  could  be  immersed  with  the  greatest 
ease  in  less  than  two  hours.  There  is,  therefore,  no  weight 
in  this  objection.  Yea,  it  is  truly  astonishing  that  the  ac 
count  given  by  the  inspired  historian,  of  three  thousand 
converts  being  immersed  in  one  day,  when  it  is  very  pro- 
bable that  the  act  was  performed  by  the  mutual  assistance 
of  eighty-two  persons,  should  be  thought  incredible.  Nor 
is  there  any  weight  in  the  objection,  "  that  it  is  not  likely 
that  the  jailor  and  his  family  would,  in  the  dead  of  the 
night,  have  gone  out  of  the  city  to  be  immersed  in  the 
river."  We  conceive  there  is  no  necessity  for  it.  He 
had  sufficient  water  on  his  own  premises.  For  all  wh® 
have  travelled  in  the  East,  know  that  few  large  buildings 
are  without  tanks  of  water,  or  bathing  houses,  and  this  is 
particularly  necessary  to  preserve  health  in  prisons,  bar- 
iacks,  (fee.  &c. 

10.  Again  it  is  objected,  that  the  word  baptizein  must, 
inean  to  sprinkle  and  pour,  "  because  the  Lord  Jesus  Christ 
promised  his  disciples  that  they  should  be  baptized  with 
the  Holy  Ghost ;  but  the  Holy  G^iost  was  promised  undea* 
the  Old  Testament  by  sprinkling  and  pouring  ;  and  on  the 
day  of  Pentecost,  when  the  promise  was  fulfilled,  it  was 
by  pouring,  and  not  by  immersion  ;  and,  therefore,  to  bap- 
tize means  to  pour."  In  answer  to  this  I  would  observe 
that  the  promise  of  the  Spirit's  influences  was  never  eX" 
pressed  by  sprinkling.  When  we  read  of  "  sprinkling 
clean  water,"  it  was  in  allusion  to  the  sprinkling  of  blood, 
under  the  Old  Testament,  and  the  sprinjding  of  the  blood 
of  Christ,  undei-  the  New  Testament.    But,  when  the 

10 


110  ESSATS  ON    BAPTISM. 

Spirit  was  promised  by  pouring,  it  was  used  metaphori- 
cally to  signify  the  abundance  of  it  to  be  enjoyed  under 
the  New  Testament.  John  vii.  39.  Hence  the  descent 
of  the  Holy  Ghost  on  the  day  of  Pentecost  is  neither  ex- 
pressed by  sprinkhng  nor  pouring,  but  by  being  "  shed 
forth,"  "  a  rushing,  mighty  wind,"  which  "  tilled  all  the 
house,"  and  all  the  disciples  "  were  filed  with  the  Holy 
Ghost." 

In  this  sense  the  promise  of  the  baptism  with  the  Holy 
Ghost  has  been  understood  by  many  of  the  most  learned 
of  Pedobaptists. 

Gurtlems  :  "  Baptism  in  tlie  Holy  Ghost  is  immersion  in- 
to the  pure  waters  of  the  Holy  Spirit ;  or  a  rich  and  abundant 
communication  of  his  gifts  :  for  he,  on  whom  the  Holy  Spi- 
rit is  poured  out,  is  as  it  were,  immersed  into  him."  Inst. 
Theol.  c.  33.  §  108,  109,  110.  115. 

Reynolds  :  "  The  Spirit  under  the  gospel  is  compared  to 
water ;  and  that  not  a  little  measure,  to  sprinkle,  or  be- 
dew, but  to  baptize  the  faithful  in.  Mat.  iii.  11.  Acts  i.  5." 
Works,  pp.  226.  407. 

Tillotson :  "  li  filed  all  the  house.  This  is  that  which  our 
Saviour  calls,  baptizing  with  the  Holy  Ghost.  So  that  they, 
who  sat  in  the  house,  were,  as  it  were,  immersed  in  the 
Holy  Ghost,  as  they  who  were  buried  with  water  were 
overwhelmed,  or  covered  all  over  with  water,  which  is  the 
proper  notion  of  baptism."  Serm.  197. 

11.  It  is  objected,  that  immersion  is  dangerous  to 
health. 

To  avoid  the  inconsistency  of  sprinkling,  whilst  they 
acknowledge  that  immersion  was  the  Apostolic  mode,  our 
Pedobaptist  brethren  say,  that  in  the  Eastern  countries, 
immersion  might  be  used,  but  in  these  parts  of  the  world, 
immersion  would  be  dangerous;  and  God  loves  mercy 
rather  than  sacrifice.  Thus  Mr.  Walaeus :  "  In  warm 
countries,  the  ancients  pra'«,tised  an  immersion  for  the 
whole  body  ; — but  in  colder  climates  they  generally  use 
aspersion  :  because  a  ceremony  ihat  is  free,  ought  always 
to  give  way  to  charity,"     Enchiridium  de  Bapt.  p.  425. 

Mr.  W.  Perki)is  says :  "  The  ancient  custom  of  bap- 
tizing was  to  dip,  and,  as  it  were,  to  dive  all  the  body  of 
the  baptized  in  the  water,  as  may  appear  in  Paul,  Rom. 
vi.  and  the  counsels -of  Laodicea  and  Neo-Caesarea  ;  but 
n9W,  especially  in  cold  countries,  the  church  uses  only 


ESSAYS  ON    BAPTISM.  Ill 

to  Sprinkle  the  baptized,  by  reason  of  children's  weakness  ; 
for  very  few  of  ripe  years  are  now-a-days  baptized.  We 
need  not  much  to  marvel  at  this  alteration,  seeing  charity 
and  necessity  may  dispense  with  ceremonies,  and  mitigate 
in  equity  the  sharpness  of  them."  Works,  vol.  1.  p.  74. 
Edit.  1608. 

Keekermannus  :  "  Though  the  term  baptism  properly 
signifies  immersion,  and  though  also  in  the  ancient  church, 
through  the  eastern  countries,  when  baptism  was  adminis- 
tered, it  was  not  by  sprinkling,  but  by  immersion  :  yet  in 
the  colder  parts  of  Christendom  aspersion  is  used  instead 
of  immersion,  on  account  of  infants  :  because  charity  and 
necessity  may  dispense  with  ceremonies,  and  temper  them 
with  gentleness,  so  far  as  may  be  done  without  injuring 
the  analogy."  System  Theolog.  L.  3.  c.  8. 

A  late  writer  on  the  subject  of  Pedobaptists,  immersing 
those  who  had  been  sprinkled  in  infancy,  not  only  justi- 
fies the  church  and  councils  in  administering  the  ordi- 
nance in  whatever  mode  they  may  think  most  convenient, 
but  he  gives  the  same  liberty  to  individuals.  "  Let  every 
person,"  says  he,  "  be  gratified  in  the  practice  which  his 
own  conscience  may  dictate.  Nor  is  it  to  be  supposed 
that  in  an  enlightened  community,  or  under  the  ministra- 
tions of  an  intelligent  preacher,  people  would  become 
cither  irregular  or  extravagant."  Nezo  York  Obs.  April  26, 
1828. 

In  answer  to  this  objection  we  ohsewe  first,  that  it  has 
never  been  proved  that  immersion  is  dangerous  to  the 
health  of  either  adults  or  infants.  But  suppose  that  even  in 
some  cases  immersion  might  be  hazardous  to  health,  we 
should  have  no  authority  to  alter  the  mode  of  a  positive  in- 
stitution. In  cases  of  sickness,  &c.  it  might  be  necessary  to 
delay X\\e  administration  of  the  ordinance,  no  time  being 
specified,  but  we  have  no  authority  to  alter  the  mode  of  a 
positive  institution  (See  Essay  I.)  But  we  have  already 
shewn  that  the  Greek  church  has  invariably  administered 
the  ordinance  of  baptism  by  immersion,  although  the  cli- 
mate, inhabited  by  a  great  part  of  that  numerous  church, 
is  as  cold  as  in  any  parts  of  Christendom ;  and  we  have 
never  heard  of  any  ill  effects.  Nay,  so  far  is  immersion 
from  being  dangerous  or  injurious  to  health,  that  some  of 
the  wisest  physicians  have  considered  the  cold  bath,  in 
general,  a  great  promoter  of  health.     Thus  Dr.  Wall  ob- 


il2  ESSAYS  ON    B;\PT1SM, 

serves,  "  that  John  Floyer,  an  eminent  physician,  endeav- 
ored to  show,  by  reasons  taken  from  the  nature  of  our 
bodies,  from  the  rules  of  medicine,  from  modern  experi- 
ence, and  from  ancient  history,  that  washing  or  dipping 
infants  in  cold  water,  is,  generally  speaking,  not  only  safe, 
but  very  useful ;  and  that,  though  no  such  rite  as  baptism 
has  been  instituted,  yet  reason  and  experience  would  have 
directed  people  to  use  cold  bathing,  both  of  themselves 
and  children  ;  and  that  it  has  in  all  former  ages  so  direct- 
ed them — and  he  prognosticates  that  old  mnrlrs;  of  physic 
and  rehgion  will  in  time  prevail,  when  people  have  had 
more  experience  in  cold  baths  ;  and  that  the  approbation 
of  physicians  would  bring  in  the  old  use  of  immersion  in 
baptism."     Hist.  Inf.  Bap.  P.  2,  c.  9.  p.  476. 

Dr.  Franklin  :  "  Damp,  but  not  zoet  linen,  may  possibly 
give  colds  ;  but  no  one  catches  cold  by  bathing,  and  no 
clothes  can  be  wetter  than  water  itself"  Letters  and  Pa- 
pers on  serious  Subj.  p.  460. 

The  Rev  John  Wesley  has  informed  us,  "  that  Mary 
Welch,  aged  eleven  years,  was  baptized  according  to  the 
custom  of  the  first  church,  and  the  rule  of  the  church  of 
England,  by  immersion.  The  child  was  ill  then,  but  re- 
covered from  that  hour."  Ext.  of  Mr.  J.  Wesley's  Journal, 
from  his  embarking  for  Georgia,  p.  11 ,  Ed.  2d,  Note  on 
Rom.  vi.  4. 

But  let  us  suppose  for  a  moment  that  immersion  was 
attended  with  as  much  pain  and  danger  as  circumcision 
was,  would  our  Pedobaptist  brethren  allow  us  to  omit  or 
alter  our  Lord's  positive  institution  ?  Surely  not. 

Dr.  Sherlock  :  "If  an  express  law  may  be  disobeyed,  as 
often  as  men  fancy  they  see  reason  to  do  what  the  law  for- 
bids, this  overthrozvs  the  2vhole  authority  of  making  lares, 
and  makes  every  subject  a  judge  whether  the  laws  of  a 
sovereign  prince  should  be  obeyed  or  not."  Preserx\ 
against  Popery,  Title  7,  p.  21. 

Mr.  A.  Hall:  "  All  that  concerns  the  glory  of  God," 
(and  the  honor  of  his  church)  "  is  unerringly  and  unal- 
terably settled  in  the  word  of  God,  which  is  not  yea  and 
nay.  It  does  not  accommodate  its  doctrine  to  succeeding 
periods  of  time  ;  nor  to  the  changing  tempers,  humours, 
or  fashions  of  the  place  ;  like  its  divine  author,  it  is  the 
same  yesterday  and  to-day  and  for  ever."  Gospel  Church, 
p.  52. 


ESSAYS  ON    BAPTISM.  113 

Abp.  Seeker :  '  Surely,  it  is  enough  that  He  is  Lord  and 
King  of  the  whole  earth,  and  that  all  his  dealings  with  the 
works  of  his  hands  are  just  and  reasonable.'  Our  business 
is  to  obey,  and  trust  him  with  the  consequences."  Lectures  on 
the  Cat.  Led.  2. 

The  great  Dr.  Owen  :  "  That  divine  revelation  is  the 
only  foundation,  the  only  law,  and  the  only  rule  of  all  re- 
ligious worship,  that  is  pleasing  to  God  or  accepted  by 
hind,  is  a  maxim  of  the  last  importance  in  divinity.  This 
maxim  teaches,  that  every  thing  appointed  by  God  in  his 
worship,  however  absurd,  or  difficult,  or  unprofitable  it 
may  seem  to  reason,  is  to  be  regarded  and  performed  with 
the  deepest  reverence  and  submission,  on  account  of  that 
supreme  authority  which  appointed  and  required  it." 
Theolog   L.  4.  c.  3.  Dig.  3.  p.  326. 

The  pious  Dr.  Hunter  :  "  No  circumstances  of  prudence 
or  conveniency  can  ever  be  with  propriety  urged  as  a  dis- 
pensation with  a  clearly  commanded  duty.  Observe  the 
delicacy  and  the  danger  of  admitting  a  latitude  and  a  li- 
berty in  sacred  things.  In  what  concerns  the  conduct  of 
human  life,  in  our  intercourse  one  with  another,  as  the  ci- 
tizens of  the  world,  many  things  must  be  left  to  be  gov- 
erned by  occasions  and  discretion  ;  but  in  what  relates  to 
the  immediate  worship  of  God,  and  where  the  mind  of  the 
Lord  has  been  clearly  made  known,  to  assume  and  exer- 
cise a  dispensing  power,  is  criminal  and  hazardous.  The 
Tabernacle  must  be  constructed,  to  the  minutest  pin  and 
loop,  according  to  the  pattern  delivered  in  the  mount.  If 
Uzzah  presume  to  put  forth  his  hand  to  support  the  tot- 
tering ark,  it  is  at  his  peril.  A  holy  and  a  jealous  God 
will  be  served  only  by  the  persons,  and  in  the  manner, 
which  he  himself  has  appointed.  "  I  will  be  sanctified  in 
them  that  come  nigh  me,  and  before  all  the  people  I  will 
be  glorified."  Lev.  x.  3.  When  the  great  Jehovah  conde- 
scends to  become  a  Legislator,  the  utmost  extent  of  pos- 
sibility  lying  open  to  his  view,  provision  is  made  from  the 
beginning  for  every  case  that  can  happen."  Sac.  Biog.  vol. 
3.  pp.  93,362,  435. 

I  shall  close  this  particular  with  the  judicious  remark 
of  the  eminently  pious  Mr.  Booth :  "  How  lamentable  and 
ho%v  shameful,  to  think  of  eminent  Prctestants  adopting 
the  principle  and  arguing  upon  it,  in  favor  cC  pouring  and 
springing !  For  I  am  persuaded  that  non]B  of  them  ever 

10* 


r^^Sll 


"J  14  ESSAYS  OK    BAPTISM. 

considered  the  Jewish  church   as  authorized   by  these 
words,  "  I  will  have  mercy  and  not  sacrifice,"  to  alter  any 
divine  appointment.     Shall  christians,  then,  make  more- 
free  with  divine  authority  than  Jews,  because  they  live 
under  a  better  dispensation  ?     Far  be  it  !     That  would 
represent  the  holy  one  of  God  as  the  minister  of  sin — 
would  be  contrary  to  scripture  and  reason,  to  conscience 
and  common  sense.     The  disciples  of  Christ  are  as  much 
obhged  to  regard  the  positive  laws  of  the  New  Testament 
with  strict  punctuality,  as  the  Jews  were  to  observe  their 
divine  ritual  contained  in  the  books  of  Moses.     Nay,  our 
superior  privileges  are  so  many  additional  motives  to  per- 
petual obedience. 

Whenever  any  one,  therefore,  is  inclined  to  substitute 
aspersion  for  plunging,  on  a  supposition  of  the  latter  being 
burdensome,  or   indelicate,  upon  the  foundation  of  those 
condescending  words,  "  I  will  have  mercy  and  not  sacri- 
fice :"  he  should  recollect  that  command  of  God  to  Abra- 
ham; "  ye  shall  circumcise  the  flesh  of  your  foreskin  ;' 
and  see  how  far  the  gracious  declaration  would  have  ap- 
plied there,  before  he  ventures  to  alter  a  positive  appoint- 
ment of  Christ  on  that  ground.-Again,  were  it  allowable  to 
prosecute  the  hint  which  some  of  these  learned  authors 
give,  (see  page  28)  that  is,  for  charity  and  necessity  to 
erect  a  court  of  chancery,  to  sit  in  judgment  on  the  equity 
of  God's  commands,  and  either  mitigate  their  severity,  or 
dispense  with  them,  as  we  think  proper,  something  indeed 
might  then  be"  done,  that  wou,ld   effectually  obviate  all 
shivering  apprehensions  and  every  painful  modest  feehng, 
which   the  word   baptize  would'  otherwise  excite  in  the 
breast  of  any.     Nor  would  the  rehef  afforded  by  such  a 
court,  be  confined  to  the  frightful  idea  of  plunging,  for  it 
would  extend  its  benign  influence  to  every  other  case,  in 
which  our  sovereign  wills  happen  to  clash  with  positive 
laws.:    because   the    uniform   language   of    its   decrees 
would  be  that  of  Peter  to  Christ,  SPARE  THYSELF. 
While,  however,   the  validity  of  such  a  court  remains 
doubtful,  it  will  be   our  wisdom  when   the  Most  High 
speaks,  not  to  reason  and  object,  but  to  adore  and  obiy. 
Pedob.  Exam.  I.  326.     • 

12.  Indecency  has  been  pleaded  as  another  ground  for 
changing  immersion  to  sprinkling.  But  "who  is  this^ 
that  replietli  against  God  V    For.  said  the  Lord  Jesus 


ESSAYS    ON  BAPTISM.  115 

!ls  an  argument  for  his  own  immersion,  '  thus  it  becometh 
us,  or  is  becoming  in  us,  to  iulfiU  all  righteousness."  Ob- 
jections like  this  are  themselves  indecorous ;  especially., 
when  they  come  from  those  who  raise  no  such  objection 
against  circumcision. 

13.  Having  already  exceeded  my  intended  limits,  I 
hasten  to  close  this  part  of  the  subject  by  noticing,  as  the 
last  objection  against  the  mode,  a  very  common  opinion, 
viz  :  that  the  mode  is  of  no  importance,  so  long  as  water 
is  applied ;  the  quantity  of  water  being  but  a  circumstance 
not  essential  to  the  ordinance.  Perhaps  few  persons  living 
have  had  better  opportunities  of  becoming  acquainted 
with  christians  of  different  denominations  than  I  have 
been  favored  with,  both  in  Europe  and  in  this  country. 
And  as  the  subject  of  baptism  has  been  frequently  intro- 
duced, I  have  observed  that  many  who  expressed  their 
conviction  that  immersion  is  the  scriptural  mode,  "  still 
said,  that  as  sprinkling  was  much  more  convenient,  it 
would  answer  the  same  end ;  that  the  quantity  could  be 
of  no  importance;  and  that  as  long  as  water  is  applied, 
the  command  is  complied  with."  I  acknowledge  with 
deep  regret  and  much  sorrow,  that  I  have  myself  used 
expressions  like  these ;  but  I  hope  the  Lord  has  gra- 
ciously pardoned  this  sin  also:  and  I  most  affectionately  en- 
treat the  reader  to  pause  and  consider  the  subject  seri- 
ously and  prayerfully.  When  Naaman,  the  leper,  was  di- 
rected to  wash  in  Jordan,  he  was  angry,  imagining  that 
the  waters  in  the  rivers  of  Damascus  were  equally  good, 
if  not  better.  True,  had  the  Prophet  said  only,  go  and 
wash  in  toater,  it  could  have  made  no  difference  in  which 
river  he  had  dipped  himself ;  but  since  Jordan  was 
named,  it  became  the  leper's  duty  to  dip  in  Jordan  ;  even 
so,  had  the  Lord  Jesus  Christ  commanded  merely  to  apply 
water,  the  quantity  could  have  made  no  difference,  whe- 
ther it  were  done  by  immersion,  pouring,  or  sprinkling ; 
but,  as  he  expressly  used  the  word  which  signifies  to  im- 
merse,  after  having  demonstrated  his  meaning  by  his  own 
example,  it  is  daring  presumption  to  pervert  the  meaning 
of  this  law.  We  have  no  right  to  alter  God's  command- 
ments. It  has  already  been  shewn  in  our  first  Essay,  that 
our  obedience  is  to  be  grounded  on  the  majesty  and  au- 
thority of  the  commander,  and  not  on  the  judgment  of  the 
subject.    If  an  Israehte  had  circutncils^d  hig  child   on  th« 


lie  ESSAYS  ON    BAPTISM. 

!fevcntli  or  on  the  7iinth  day,  instead  of  the  eighth,  aUhough 
lie  performed  the  act  of  circumcision,  yet,  having  ahered 
the  mode  in  not  performing  it  at  the  time  specified  in  the 
commandment,  he  would  have  been  guihy  as  a  transgres- 
sor ;  and  the  male  child,  which  was  not  circumcised  on  the 
eighth  day,  was  to  be  cut  oft"  from  God's  people.  Hence, 
though  no  work  was  to  be  done  on  the  sabbath,  yet  the 
child  must  be  circumcised,  because  the  time,  as  well  as 
the  act,  was  commanded.  "  Under  the  Mosaical  law," 
&a.ys  the  \eiirned  Vincent  Alsop,  "God  commanded  that 
they  should  offer  to  him  the  daily  burnt-offering  ;  and,  in 
this  case,  the  color  of  the  beast  (provided  it  was  otherwise 
rightly  qualified)  was  a  mere  circumstance,  such  as  God 
laid  no  stress  upon  ;  and  that  man  had  proved  himself  a 
superstitious  busy-body,  who  should  curiously  adhere  to 
any  one  color  But,  for  the  heifer  whose  ashes  were  to 
jnake  the  water  of  separation,  there  the  color  was  no  cir- 
cumstance, but  made  by  God's  command  a  substantial 
part  of  the  service.  To  be  red  was  as  much  as  to  be  a 
heifer  :  for,  when  circumstances  have  once  passed  the 
royal  assent,  and  are  stamped  with  a  divine  seal,  they  be- 
come substantial  in  instituted  worship.  As  we  must  not 
think  that  God  appreciates  whatever  men  set  a  high  value 
upon,  so  neither  are  we  to  judge  that  he  disesteems  any 
thing  because  it  is  grown  out  of  fashion,  and  thereby  ex- 
posed to  contempt  by  the  atheistical  wits  of  mercenary 
writers.  It  is  a  practice  too  common,  that,  if  any  of 
Christ's  institutions  seem  necessary  to  be  broken,  it  will 
be  first  necessary  to  dec7-i/  them  as  poor,  lozo,  inconsiderable 
circumstances  ;  and  th^n  to  fill  the  people's  heads  with 
a  noise  and  din,  that  Christ  lays  little  stress  on  them  ; 
and,  in  order  hereto,  call  them  the  circumstantials,  the 
accidentals,  the  minutia,  the  punetilios,  and,  if  need  be., 
the  Petty-Johns  of  religion,  that  conscience  may  not  kick 
at  the  contemning  of  them."     Sober  Inqtiiry,  p.  289. 

Having  now  answered  the  objections  brought  against 
immersion,  v/e  will  consider  those  brought  against  the 
Baptists  themselves. 

14.  It  is  very  commonly  objected,  that  baptism  is  a 
subject  of  no  importance,  a  non-essential :  and  that  Bap- 
tists lay  far  too  much  stress  on  it. 

As  common  as  it  is  for  people  to  talk  about  non-essen- 
tiaFs  in  religion,  there  is  reason  to  fear  jtha«  many    '  nei- 


ESSAYS  ON    BAPTISM.  117 

ther  understand  what  they  say,  nor  whereof  they  affirm." 
It  is  a  just  remark  of  the  learned  Dr.  Grosvenor,  that 
"  the  diminutive  things  that  have  been  said  by  some,  of 
the  positive  appointments  in  rehgion,  and  the  extravagant 
things  that  have  been  said  by  others,  are  two  extremes, 
which  true  reasonings  lead  no  body  into  on  either  hand. 
It  is  as  contrary  to  the  nature  of  things  to  make  nothing 
of  them,  as  to  make  them  the  whole  of  rehgion.  To  know 
exactly  the  regard  that  is  due  to  them,  is  to  find  out  the 
rank  and  order  they  are  placed  in  by  Him  who  has  ap- 
pointed them."  "  Some  things,"  says  the  same  author, 
"  are  absolutely  necessary  to  salvation,  and  in  their  own 
nature.  We  call  those  things  absolutely  necessary,  with- 
out which  there  can  be  no  salvation  at  all.  Thus,  a 
mind  suited  to  the  happiness  intended  by  the  word  salva- 
tion, is  absolutely  necessary  ;  or  holiness,  without  zohich 
no  man  shall  see  the  Lord.  All  the  titles  in  the  world  to 
heaven,  can  never  give  the  pleasure  of  heaven,  without  a 
a  suitableness  to  its  enjoyments.  Fitness,  here,  is  as  the 
eye  to  the  delights  of  colors  and  prospects  ;  the  ears  to  the 
pleasures  of  harm.ony  ;  and  as  the  palate  to  those  of  taste 
and  relish  ;  that  is,  a  capacity  of  enjoyments.  As  there 
must  be  an  animal  nature  for  animal  pleasures,  a  rational 
nature  for  the  rational  ones  ;  so  there  must  be  the  divine 
and  heavenly  nature  for  those  that  are  divine  and  hea- 
venly. No  man  would  care  to  live,  even  with  God,  whom 
he  did  not  love.  A  disposition  to  obey  divine  orders, 
wherever  they  are  discerned,  either  positive  or  moral,  is 
part  of  that  holiness,  without  zvhich  no  man  shall  see  the 
Lord.  I  may  be  saved  without  a  sacrament ;  but  1  can- 
not be  saved  without  a  disposition  to  obey  God's  authori- 
ty, wherever  I  see  it.  A  sacrament  is  a  positive  rite,  and 
not  to  be  compared  with  moral  virtue,  and  christian 
grace  ?  Or  can  there  be  any  moral  virtue,  or  christian 
grace,  without  a  disposition  to  obey  the  authority  of 
Christ,  wherever  I  discern  it  ?  Surely,  obedience  to 
God's  commands  is  moral  excellence,  though  the  instances 
of  that  obedience  may  lie  in  positive  rites.  The  sincerity 
and  truth  of  such  a  disposition,  are  best  known  by  its 
being  uniform  and  universal.  Ps.  cxix.  6.  The  author 
of  our  religion  has  told  us,  and  added  his  example  to  his 
woi'd,  that  thus  it  becomes  us  to  fulfill  all  righteousness^  and 


118  ESSAYS    ON  BAPTISM. 

SO  ordered  himself  to  be  baptized.  Baptism  was  a  posi- 
tive rite,  an  external  thing  ;  and  yet  he  calls  it  righteous- 
ness. Such  righteousness  as  became  him,  who  was  the 
Holy  One  of  God  :  became  Him,  who  had  intrinsically  no 
need  of  any  outward  ceremony  ;  whose  inward  purity  was 
perfectly  divine  :  and,  if  it  became  Him  to  fulfill  such  sort 
of  righteousness,  it  can  hardly  become  any  who  pretend  to 
be  his  followers,  to  neglect  it."  Moral  obligation  to  the  po- 
sitive appointments  in  religion. 

Although  our  dependence  for  salvation  is  on  Christ  and 
Him  alone,  yet  that  should  not  hinder,  but  rather  further 
our  obedience.  To  neglect  a  positive  law  we  have  al- 
ready shewn,  (Essay  1.)  is  criminal.  Although  circumci- 
sion was  no  saving  ordinance,  yet,  whoever  was  not  cir- 
cumcised, was  cut  off  from  among  the  people.  Gen.  xvii. 
14.  Ex.  iv.  24.  Even  so  baptism.  It  is  a  standing  ordi- 
nance, and  those  who  neglect  it  or  use  it  in  an  improper 
manner  offend  God,  and  every  transgression  exposes  them 
to  punishment,  as  those  were  punished  who  ate  and  drank- 
imwortkili/.   1  Cor.  xi.  29,  30. 

Now  this  is  all  the  stress  and  importance  Baptists  at- 
tach to  the  sacred  ordinance  of  baptism.  But  it  is  very 
.  evident,  that  our  Pedobaptist  brethren  lay  a  great  deal 
more  stress  on  it.  Multitudes  of  them  have  openly  de- 
clared it  absolutely  necessary  to  salvation  ;  others,  who 
do  not  go  all  that  length,  yet  go  a  great  way  too  far.  * 
History  informs  us,  that  in  the  beginning  of  the  fourth 
century,  it  was  believed  by  some  that  baptism  was  neces- 
sary to  salvation.*     This  is  acknowledged  by  many  of 


*  Alas!  ho'.r  true  it  is  that  "error  never  goes  alone."  It  is  like 
the  sm?.ll  rivulet,  which  in  its  progress,  unites  various  streams,  and 
Ihns  becomes  a  large  and  poweiful  river,  which  carries  everything 
before  it.  Believing  tliat  baptism  was  necessary  to  salvation,  na- 
(urally  led  first  to  aspersion  or  sprinkling,  and  then  to  infant  bap- 
tism. When  a  person  was  sick  and  supposed  to  be  dying,  to  se- 
cure iiis  salvation  they  were  anxious  to  baptize  him ;  and  as  he 
could  not  go  to  Ihe  water,  they  conceived  that  water  might  be 
brought  to  liiin  ;  and  as  immersing  a  sicA"  person  in  cold  water  was 
thonglit  dangerous,  they  affirmed  that  pouring  water  upon  him  was 
sufficient.  Thus,  the  change  of  immersion  to  pouring,  in  cases  of 
necessity,  was,  at  first,  thought  to  be  lawful;  buttlie  Council  at  Ra- 
venna, in  the  thirteenth  century,  improved  upon  this,  and  declared 
sprinkling  and  dipping  indifferent.  The  belief,  that  baptism  was  ne- 
cessary to  salvation,  led  also  to  infant  baptism,  which  till  then  had  not 


ESSAYS  ON    BAPTISM.  119 

the  most  learned  Pedobaptist  divines.  Such  is  the  testi- 
mony of  Vitringa,  Venema,  Salmasius,  Hospinianus, 
Suicerus,  Episcopius,  Dr.  Owen,  Dr.  Wall,  S;c.  ^c. 
Long  quotations  from  their  writings  on  this  subject,  may 
be  seen  in  Booth's  Pedobap.  Exam.  vol.  2.  ch.  3.  Nor 
have  all  our  modern  Pedobaptist  brethren  rejected  this 
opinion,  To  this  day  it  is  believed  that  infants  are  to  be 
baptized,  because  it  is  necessary  to  salvation ;  that  in  the 
act  of  baptism  they  are  regenerated,  cleansed,  and  justi- 
fied, and  their  sins  forgiven  ;  that  they  are  delivered  from 
the  greatest  of  evils,  and  enriched  with  the  best  and 
most  excellent  endowments ;  filled  with  divine  grace ; 
made  the  children  of  God  and  heirs  of  eternal  salvation  ; 
that  they  are  joined  and  knit  to  Christ,  as  members  to 
the  head  ;  that  they  are  signed  with  a  character  which 
can  never  be  blotted  out  of  their  souls.  Such  was  the 
doctrine  of  the  Council  of  Trent  and  of  the  Greek  church, 
who  immersed  their  infants,  and  is  taught  in  the  confes- 
sions of  Helvetia,  Bohemia,  Augsburg,  Saxony,  Wiiten- 
hurg,  Sueveland,  and  by  the  church  of  England,  by  the 
Westminster    assembly.*     Innumerable    testimonies  might 


been  known.  Justin  Martyr,  who,  in  the  middle  of  the  second  cen- 
tury, addressed  a  letter  to  the  Emperor  Jlntonius  Pizu-,  describing'  the 
nature  of  couversion,  and  of  forming^  christian  societies,  never  men- 
tions the  baptism  of  infants.  Tertullian,  who  lived  in  the  beg'inning- 
of  the  third  century,  is  the  first  who  mentions  infant  baptism,  and  he 
opposes  it  as  an  error.  About  fifty  years  after  this,  Cyprian,  bishop 
or  minister  of  Carthage,  (who  justified  the  consecration  of  baptismal 
water,  the  exorcising  of  the  devil,  the  necessary  use  of  chrism,  or 
anointing  in  baptism,  with  other  superstitious  practices,  and  who  was 
the  first  that  vindicated  the  change  of  immersion  into  aspersion  or 
sprinkUng,)  this  man  not  only  himself  approved  of  baptizing  infants, 
but  also  recommended  it  to  others,  in  the  name  of  a  Council  of  sixty" 
six  bishops  or  pastors.  Through  the  influence  of  Augustine,  in  a  Coun- 
cil of  fifteen  bishops,  met  at  Mela  in  J^Tumidia,  Ann.  416,  it  was  de- 
creed and  enforced  by  Anathema,  that  "It  is  the  pleasure  of  all  the 
bishops  present  in  the  holy  Synod  to  order,  that  whosoever  denieth  that 
infants  newly  born  of  mothers  are  to  be  baptized,  shall  be  accursed." 
iVIore  than  400  churches  in  Africa  refused  submission  to  this  decree,  and 
consequently  became  the  subjects  of  cruel  and  extensive  persecu- 
tion. 

*  As  the  reader  may  not  be  acquainted  with  the  Episcopal  forn)  as 
used  in  England,  I  insert  this  nste.  At  baptism  the  minister  says  : 
•'This  child  is  re<renerated  and  grafted  into  the  body  of  Christ's 
church."     Ai  confirmation,  the  bishop  having'  asked  the  children  indi- 


120  ESSAYS  ON   BAPTISM. 

be  adduced  from  the  writings  of  individuals,  but  two  or 
three  must  suffice.  John  Calvin  says :  "  Baptism  is  a 
sign  of  initiation  by  wliich  we  are  admitted  into  the  so- 
ciety of  the  church,  in  order  that  being  incorporated  into 
Christ,  we  may  be  numbered  among  the  children  of  God. 
In  baptism  God  assures  us  that  all  our  sins  are  cancelled, 
effaced  and  obliterated,  so  that  they  will  never  appear  in 
his  sight,  or  come  into  his  remembrance,  or  be  imputed 
to  us.  Baptism  is  also  attended  with  another  advantage  ; 
it  shews  us  our  mortification  in  Christ,  and  our  new  life 
in  him.  Rom.  vi.  3,  4."  Instilute,  B.  4,  ch.  15.  Mr. 
Henry,  whose  commentary  on  the  bible  displays  so  much 
piety,  learning  and  judgment,  yet  had  his  mind  so  much 
prejudiced  by  education,  that  he  advances  the  following 
sentiment.  "  Such  are  the  privileges  which  attend  this  or- 
dinance, that  if  our  Master  had  bid  us  do  some  great 
thing,  would  we  not  have  done  it,  rather  than  come  short 
of  them  ?  Much  more,  when  he  only  saith  unto  us,  -wash 
and  be  clean ;  wash  and  be  Christians.  The  gospel 
contains  not  o«ly  a  doctrine  but  a  covenant,  and  by  bap- 
tism we  are  brought  into  that  covenant.  Baptism  wrests 
the  keys  of  the  heart  out  of  the  hands  of  the  strong  man 
armed,  that  the  possession  may  be  surrendered  to  him 
whose  right  it  is.  The  water  of  baptism  is  designed  for 
our  cleansing  from  the  spots  and  defilements  of  the  flesh. 


viilually,  "  Who  gave  you  this  name.^"  They,  agreeably  to  instruction 
given  Ihem,  reply,  '*  Mv  god-fathers  and  god-mothers,  in  my  baptism, 
wherein  I  was  made  a  member  of  Christ,  a  child  of  God.  and  an  inheri- 
tor of  the  kingdom  of  heaven."  After  the  children  have  repealed  in 
their  mother  tongue,  the  creed,  the  Lord's  prayer,  the  ten  command- 
ments, and  answtred  some  questions,  the  bishop  lays  his  hands  upon 
their  heads,  and  prays  thus  :  '•  Almighty  and  everlasting  God^vvho  has 
vouchsafed  to  regenerate  these  thy  servants  by  water  and  the  Holy 
Ghost,  and  hast  given  unto  them  forgiveness  of  all  their  sins,  &c.  ;'' 
and  in  a  following  collect  lie  says,  "  These  thy  servants,  upon  whom 
(after  the  example  of  t!iy  holy  Apostles)  we  have  now  laid  our  hands 
tocerft/y  them,  (by  this  sign)of  thy  favor  and  gracious  goodness  towards 
them.''  Thus,  as  infants  they  have  been  regenerated  in  baptism,  of 
which,  in  riper  years,  they  were  confirmed  and  certified  ;  and  at  their 
burial,  no  matter  how  wicked  their  lives  may  have  been,  (except  selt- 
murderers  or  excommunicated)  their  bodies  are  committed  to  the  dust 
in  "  sure  and  certain  hope  of  a  resurrection  to  eternal  iife,'^  and  thanks 
are  given  for  "  God's  taking  the  soul  of  this  dear  brother  (or  lister)  to 
himself.''    Awful  delusion  indeed  .' 


ESSAYS  ON    BAPTISM.  121 

In  baptism  our  names  are  engraved  upon  the  breast-plate 
of  this  great  High  Priest.  This,  then,  is  the  efficacy  of 
baptism ;  it  is  putting  the  child's  name  upon  the  gospel 
grant.  We  are  baptized  into  Christ's  death  ;  i.  e.  God 
does,  in  that  ordinance,  seal,  confirm  and  make  over  to 
us  ALL  the  benefits  of  the  death  of  Christ.  Infant  baptism 
speaks  an  hereditary  relation  to  God,  that  comes  to  us  by 
descent  Baptism  seals  the  promise  of  God's  being  to  me 
a  God,  and  that  is  greatly  encouraging ;  but  infant  bap- 
tism encreases  the  encouragement,  as  it  assures  me  of 
God  being  the  God  of  my  father's,  and  the  God  of  my  in- 
fancy." Treatise  on  Baptism.  Passim.  Another  Pro- 
testant divine  has  informed  us,  "  that  Christ  has  nothing 
to  do  with  any  man,  nor  any  man  vv'ith  Christ,  till  he  is 
baptized  with  water.  All  power  in  heaven  and  on  earth 
is  in  baptism.  He  that  is  not  baptized  has  no  interest  in 
Father,  Son,  nor  Holy  Spirit.  By  this  ordinance  he  is 
united  unto  the  true  God,  and  becomes  one  with  him  in 
all  things.  Baptism  is  our  righteousness  and  hohness — 
it  is  remission  and  cleansing  from  sin,  and  though  our  sins 
are  red  as  scarlet,  baptism  makes  white,  and  whiter  than 
snow.  He  who  is  baptized,  is  as  white  and  clean  from 
sin  as  God  can  make  him."  Lewelyn's  Treatise  on  Baptism, 
pp.  5-23. 

Dear  reader,  allow  me  now  to  ask  you  the  following 
questions  :  First.  Who  do  you  think  lay  the  greatest  stress 
on  baptism,  the  Baptists  or  the  Pedobaptists  1  Secondly. 
If  the  preceding  statement  be  true,  if  grace  be  given  the 
child  in  baptism,  if  God  has  truly  regenerated  it,  and  has 
actually  made  it  a  member  of  Christ,  a  child  of  God,  and  an 
inheritor  of  the  kingdom  of  heaven,  I  ask,  how  comes  it  to 
pass,  that  persons  baptized  in  infancy  are  not  uniformly 
pious  in  their  after  lives  1  How  is  it  that  so  many  of  them 
turn  out  such  profligates  1  Are  these  the  fruits  or  evidences 
of  their  regeneration?  Are  these  the  persons  that  may 
call  God  their  Father,  Christ  their  Head,  and  heaven 
their  home  ?  I  ask  once  more,  how  are  these  things  con- 
sistent with  the  doctrine  of  perseverance  ?  Justice,  how- 
ever, requires  the  admission  that  all  Pedobaptists  do  not  at- 
tach so  much  importance  to  infant  baptism.  Mr.  Bradbury 
says  ;  "  That  your  children  shall  be  sanctified  from  their 
mother's  womb,  upon  their  being  received  in  this  ordi- 
nance, is  making  the  blessing  of  the  new  covenant  come 


122  ESSAYS  ON    BAPTISM. 

by  the  will  of  men,  and  of  the  will  of  the  flesh,  and  not  of 
God.  But  be  not  dtceived ;  God  is  not  mocked.  Do  not 
think  so  idly  of  those  favors  that  come  by  his  Spirit." 
Duty  and  doctrine  of  Baptism,  p.  19. 

The  late  Pedobaptist  writer  in  the  New  York  Observer, 
mentioned  above,  states  that  infant  baptism  is  wholly  the 
act  of  the  parents,  and  that  the  child  derives  no  other  bene- 
fit from  it  but  a  dedication  to  God  ; — and  in  the  close  of 
his  paper  he  observes ;  "  If  the  Pedobaptist  churches 
would  take  this  ground  and  relinquish  the  idea  that  bap- 
tized children  are  in  any  such  sense  members  of  the  church 
as  to  entitle  them,  by  reason  of  their  baptism,  to  a  seat  at 
the  Lord's  table,  and  to  subject  them  to  the  discipline  of 
the  church,  they  would  find  their  system,  I  think,  more 
consistent  with  scripture,  and  more  accordant  with  what, 
in  fact,  is  practicable." 

It  is  gratifying  to  see  the  rapid  progress  of  the  Baptist 
sentiment.  Nor  can  it  be  otherwise.  In  proportion  as  the 
bible  is  circulated  and  read  without  note  and  comment,  in 
the  same  proportion  we  may  hope  God  will  be  worshiped 
without  human  inventions.  Hasten  it,  O  Lord,  for  thy 
name's  sake.     Amen. 

15.  Close  Communion  is  another  objection  against  the 
Baptist  sentiments  and  practice. 

Not  a  few  pious  and  conscientious  christians,  convinced 
of  the  truth  of  the  Baptist  sentiments,  have  been  kept 
back  by  the  erroneous  and  slanderous  report,  that  the 
Baptists  are  a  bigoted,  narrow-minded  sect,  because  they 
allcw  none  to  come  to  the  Lord's  table  except  the  mem- 
bers of  their  own  denomination,  as  if  they  were  the  only 
people  fit  for  heaven. 

Certainly  our  Pedobaptist  brethren  cannot  mean  by  this 
objection,  that  we  ought  to  admit  a  person  who  is  a  heretic 
iji  sentiment  or  immoral  in  practice  ;  for  to  such,  some  of 
them  refuse  admittance,  as  well  as  we.  Their  objection, 
therefore,  we  conceive  is,  that  we  do  not  admit  such  as 
are  church  members  in  good  standing  in  every  other  re- 
spect, except  that  they  have  not  been  immersed  after  a 
personal  profession  of  faith.  1  confess  with  deep  regret, 
that  this  objection  had  once  great  weight  upon  my  mind, 
and  excited  not  a  little  prejudice  against  the  Baptist  de- 
nomination. I  remember  that  once  after  having  preach- 
ed in  a  baptist  chuich,  immediately  before  the  adminis- 


ESSAYS  ON    BAPTISM.  123 

tiation  of  the  Lord's  Supper,  on  leaving  the  pulpit,  I  ex- 
postulated with  the  minister  for  refusing  me  a  crumb  of 
bread  from  the  Lord's  Table,  after  I  had  dispensed  the 
bread  of  life  to  the  whole  congregation.  But,  as  hard  as 
I  then  thought  of  this  conduct,  I  cannot  nozo  but  approve 
of  it,  as  a  thing  absolutely  necessary  to  make  their  practice 
consistent  with  their  principles. 

A  moment's  reflection  will,  I  trust,  convince  the  reader 
of  the  propriety  of  close  communion.  No  man,  I  believe, 
if  considered  by  our  Pedobaptist  brethren  as  not  baptized, 
would  be  admitted  to  break  bread  at  the  Lord's  table,  in 
any  of  their  churches  ;  however  amiable  his  character,  or 
Jiow  much  soever  they  might  esteem  him  in  other  respects. 
During  my  examination  of  the  subject  of  Baptism,  I  found 
that  it  is  a  universally  received  opinion,  that  the  ordinance 
of  baptism  must  precede  the  Lord's  supper,  and  that 
whoever  refuses  to  submit  to  the  former,  or  is  unqualified 
for  it,  is  to  be  refused  admission  to  the  latter.  This  might 
be  confirmed  by  innumerable  testimonies  from  public  ca- 
techisms and  confessions  of  faith,  as  well  as  from  the 
writings  of  pious  and  learned  Pedobaptists,     I  select  but 

Justin  Martyr,  speaking  of  the  Lord's  supper,  says, 
•'  This  food  is  called  by  us,  the  Eucharist ;  of  which  it  is 
not  lawful  for  any  to  partake,  but  such  as  believe  the 
things  that  are  taught  by  us  to  be  true,  and  have  been 
baptized''     Apolog.  II.  p.  162. 

Lord  Chancellor  King  suys  :  "  Baptism  was  always  pre- 
cedent to  the  Lord's  supper  ;  and  none  were  admitted  to 
receive  the  Eucharist  till  they  were  baptized.  This  is  so 
obvious  to  every  man,  that  it  needs  no  proof"  Inquiry, 
Part  2.  p.  44. 

Dr.  Wall  informs  us  :  that  "  No  church  ever  gave  the 
Communion  to  any  persons,  before  they  were  baptized. 
Among  all  the  absurdities  that  ever  zvere  held,  none  ever 
maintained  that,  that  any  person  should  partake  of  the 
communion,  before  he  was  baptized."  Hist.  Inf.  Bap.  P.  2. 
ch.  9. 

The  very  learned  Benedict  Pictet  says  ;  "  The  supper  of 
our  Lord  ought  not  to  be  administered  to  persons  that 
are  unbaptized^  for,  before  baptism,  men  are  not  consid- 
ered as  members  of  the  visible  church."  Theolog.  Christ. 
059. 


124  ESSAYS    ON  BAPTISM. 

Dr.  Doddridge  tells  us  :  "  It  is  certain,  that  as  far  as 
our  knowledge  of  primitive  antiquity  reaches,  no  unbap- 
lized  person  received  the  Lord's  supper."  Again  he  says, 
"  Hozv  excellent  soever  any  man's  character  is,  he  must  be 
baptized  before  he  can  be  looked  upon  as  completely  a 
member  of  the  church  of  Christ."  Lectures,  ^tp.  508-512. 

Bede  informs  us,  "  that  three  young  princes  among  the 
eastern  Saxons,  seeing  a  Bishop  administer  the  sacred 
supper,  desired  to  partake  of  it,  as  their  deceased  and 
royal  father  had  done.  To  whom  the  Bishop  answered  ; 
'  If  ye  will  be  washed,  or  baptized,  in  the  salutary  foun- 
tain, as  your  father  was,  ye  may  also  partake  of  the  Lord's 
supper,  as  he  did  :  but,  if  ye  despise  the  former,  ye  cannot 
in  any  zvise  receive  the  latter.'  They  replied,  '  We  will 
not  enter  into  the  fountain,  or  be  baptized  ;  nor  have  we 
any  need  of  it ;  but  yet  we  desire  to  be  refreshed  with  that 
bread.'  After  which,  the  Historian  tells  us,  that  they  im- 
.portunately  requesting,  and  the  Bishop  resolutely  refusing 
them  admission  to  the  holy  table,  they  were  so  exaspera- 
ted as  to  banish  both  him  and  his  out  of  their  kingdom." 
Hist.Eccles.  L.  2,  ch.  5,  p.  63. 

Besides,  it  is  strange  indeed,  that  those,  who  believe 
that  children  sprinked  in  infancy  are  properly  baptized, 
become  members  of  the  church,  are  put  under  its  watch 
and  government,  &.c.  &c.  &,c.  and  yet  forbid  them  to  ap- 
proach the  communion  table,  should  find  fault  with  Bap- 
tists for  refusing  those  whom  they  consider  as  not  baptized 
at  all.  The  reader  will  be  able  to  judge  who  is  chargea- 
ble with  improper  close  communion. 

16.  It  is  not  unfrequently  objected,  that  the  poor  and 
illiterate  only  embrace  the  Baptist  sentiments,  and  that 
the  learned  and  rich  are  for  infant  baptism. 

Perhaps,  there  is  too  much  reason  to  fear  that  this  ob- 
jection has  stifled  many  a  conviction,  and  prevented  both 
ministers  and  people  from  obeying  the  positive  command 
of  our  blessed  Lord  and  Saviour.  Thus,  "  when  the  pub- 
licans justified  God,  being  baptized  with  the  baptism  of 
John,  the  Pharisees  and  lawyers  rejected  the  counsel — of 
God  against  themselves,  being  not  baptized  of  him." 
Luke  vii.  ,29-30.  In  like  manner,  the  Jewish  builders 
justified  themselves  in  rejecting  the  Messiah,  the  chief 
corner  stone,  saying,  "  Have  any  of  the  rulers  or  of  the 
Pharisees  believed  on  him  ?  but  this  people,  who  know* 


ESSAYS  ON    BAPTISM.  125 

eth  not  the  law,  are  cursed."  John  vii.  47-48.  Must 
the  gospel  be  a  cunningly  devised  fable,  because  "  not 
many  wise  men  after  the  flesh,  not  many  mighty,  not  many 
noble,"  have  believed  ?  No  !  verily  not !  Let  God  be 
true  and  every  man  a  Har.  The  Lord  is  jealous  of  his 
glory  ,  and  therefore,  he  despises  the  great,  the  wise,  and 
the  noble,  and  chooses  the  poor  of  this  world,  and  makes 
them  rich  in  grace.  Yes,  dear  reader,  with  the  deepest 
humility,  I  would  adopt  the  language  of  the  blessed  Jesus 
and  say ;  "  I  thank  thee,  O  Father,  Lord  of  heaven  and 
earth,  because  thou  hast  hid  these  things  from  the  wise 
and  prudent,  and  hast  revealed  them  unto  babes.  Even 
so,  Father ;  for  so  it  seemed  good  in  thy  sight."  Mat.  xi. 
25,  26. 

Further,  is  it  not  a  true  maxim,  "  Humanum  est  errare" 
it  is  human  to  err  ?  Have  not  many  learned  and  pious  men 
erred  and  done  wrong  ?  Are  there  not  many  learned,  rich 
men  in  the  community,  full  of  errors  and  superstitions  ? 
Are  we  to  do  evil,  because  the  multitude  do  so  ?  "  The 
BIBLE  is  the  religion  of  Protestants,"  and  not  the  opinions 
and  traditions  of  men,  if  ever  so  learned  or  opulent. 
Even  a  Paul  must  not  be  followed  further  than  he  followed 
Christ. 

But  the  objection  is  not  founded  in  fact.  It  is  not  the 
poor  and  illiterate  only,  who  are  Baptists.  Not  a  few  in 
all  ages  of  Christianity  might  be  mentioned,  that  were 
eminent  for  piety,  learning,  and  respectability  ;  and  who 
knows  not  that  John,  who  was  greater  than  all  the  pro- 
phets, was  a  Baptist  ?  and  we  have  already  shewn,  that 
the  Apostles,  who  were  still  greater  than  John,  were  also 
Baptists  ;  and  let  it  be  remembered  that  the  Lord  Jesus 
Christ  himself,  the  greatest  of  all,  was  a  Baptist,  both  in 
sentiment  and  in  practice. 

Since  the  days  of  the  Apostles  too,  there  has  been  a 
bright  cloud  of  witnesses  in  favor  of  the  Baptist  senti- 
ments. Such  were  the  Donatists,  Kovatians,  Waldenses, 
Albigenses.  ancient  Britons,  &c.  &c.  And  is  it  not  evi- 
dent from  the  quotations  contained  in  the  preceding  pages, 
(and  which  might  have  been  greatly  multiplied,)  that,  how- 
ever our  Pedobaptist  brethren  differ  from  us  with  respect 
to  the  Subjects  and  Mode  of  Baptism,  in  practice,  very 
many  of  them  seem  to  be  perfectly  agreed  with  us  in 
opinion  ? 

11* 


126  ESSAYS  ON    BAPTISM. 

A  remark  of  the  pious  and  excellent  Mr.  Booth  is  too 
applicable  to  be  omitted  in  this  place,  and  most  suitable 
us  the  close  of  this  work. 

"  It  is  very  observable,"  says  he,  "  that  so  many  Pedo- 
baptists  themselves  have  admitted  the  facts  on  which  we 
reason,  and  that  they  have  either  expressly  rejected  the 
texts,  usually  pleaded  against  us,  as  having  nothing  to  do 
in  the  controversy  ;  or  so  explained  them,  as  renders  their 
application  in  support  of  infant  baptism  quite  impertinent 
Do  we  maintain,  for  instance,  ihat  baptism  is  a  positive 
institution,  and  that  positive  rites  depend  entirely  on  the 
revealed  will  of  God,  in  regard  of  the  manner  of  perform- 
ing them,  the  persons  to  whom  they  belong,  and  the  signi- 
fication of  them  ?     All  this  they  readily  grant.     Do  we- 
insist,  that  the  obvious  and  native  sense  of  the  term  bap- 
tism is   immersion  ?     They  expressly   allow   it.     Do  we 
maintain  that  immersion  was  the  Apostolic  practice,  and 
that,  except  in  extraordinary  cases,  it  was  the  general  cus- 
tom of  thirteen  hundred  years  ?     They  confirm  our  senti- 
ment.    Do  we  affirm  that  immersion  is  the  present  prac- 
tice of  the  Greek  and  Oriental   churches,  and  that  those 
churches  include  one  half  of  the  christian  world  ?     Their 
own  pens  bear  testimony  for  us.     Do  we  insist,  that  plung- 
ing is  more  expressive  of  the  great  things  intended  by  the 
ordinance,  than  pouring  or  sprinkhng  ?     They  accede  to 
our  opinion.     Do  we  assert,  that  the  first  instance  of  pour- 
ing or  sprinkling,  instead  of  immersion,  which  is  expressly 
recorded,  was   about    the   middle  of  the  third  century, 
and  then  condtmntd ;  that  the  apostate  church  of  Rome, 
all  sovereign  as  her  church  claims  are,  introduced   pour- 
ing to  common  practice ;  and   that  Protestant  churches 
received   it  from  her  polluted  hands  ?  These  being  stub- 
born facts,  are  all  acknowledged.     Do  we  mamtain  that, 
in  ordinary  cases,  immersion  is  not  prejudicial  to  health  ? 
Pedobaptist  physicians  without  a  fee,  and  medical  prac- 
tice without   hesitation,   confirm  our   opinion.      Do  we 
assert  that  no  power  on  earth  has  authority  to  alter  the 
law  of  Christ,  or  to  depart  from  Apostolic  example,  in 
regard  to  immersion  ?     So  do  they,  in  effect,  when  dis- 
puting with  Papists  concerning  the  sacred  supper.     Do 
we  contend  that  there  is  no  express  command  nor  plain 
example  in  the  New  Testament,  relating  to  infant  bap- 
tism I    It  is  granted  by  them.    Do  we  plead  that  there  is 


ESSAYS  ON    BAPTISM.  127 

no  evidence  of  Pedobaptism  being  practised  before  the 
conclusion  of  the  second,  or  the  beginning  of  the  third 
century  ?  This  also  is  readily  granted,  eveji  by  some  of 
those  who  were  the  greatest  adepts  in  christian  antiqui- 
ties. Do  we  treat  with  contempt  the  plea  of  pretended 
apostohc  tradition,  unsupported  by  scripture  ?  So  do  all 
Protestants,  except  Pedobaptism,  Episcopacy,  or  some- 
thing similar,  solicit  their  patronage.  We  have  the  honor, 
therefore,  to  agree  with  many  of  them,  as  to  a  great  part 
of  our  premises  ;  and  with  some  of  them  respecting  the 
whole.  Yes,  amazing  as  it  may  seem,  we  are  honored  with 
having  some  of  them  for  our  associates  in  every  thing,  ex- 
cept the  conclusion.  Here,  indeed,  we  are  utterly  deserted 
by  them.  Nor  can  it  be  otherwise,  while  they  are  Pedo, 
and  we  Anti-pedo-baptists,"  Mr.  Booth  having  quoted  a 
declaration  of  Bishop  Taylor,  viz:  "  tiiat  there  is  much 
more  truth  than  evidence  on  the  side  of  Pedobaptism,"  ob- 
serves, "  This  being  the  case,  I  am  discouraged  in  res- 
pect to  an  issue  in  the  present  controversy.  For  as  truth 
and  evidence  do  not  depend  on  the  pleasure  of  man,  they 
are  stubborn  things  ;  and  we  justly  presume  they  will  not 
easily  quit  their  stations,  out  of  complaisance  to  either 
side.  While,  therefore,  each  abides  by  her  party,  the 
Baptists,  it  is  likely,  will  plead  preponderatmg  evidence, 
and  firmly  insist  upon  it  as  a  maxim  of  logical  prudence, 
that  our  assent  should  always  be  proportioned  to  the  de- 
gree of  evidence ;  on  the  other  hand,  we  need  not  won- 
der, if  Pedobaptists  exult  in  the  possession  of  truth,  be* 
cause  it  is  a  precious  jewel ;  and  such  truth  especially,  as 
is  obtained  without  evidence,  must  be  precious,  indeed,  it 
being  so  extremely  scarce.  Despairing,  therefore,  of  put- 
ting an  end  to  the  controversy,  where  truth  and  evidence 
take  different  sides,  I  must  here  lay  down  my  pen."  Pedob. 
Exam.  2.  pp.  450.  48.3. 

And  now,  dear  reader,  I  must  also  lay  down  my  pen; 
not  in  despair,  however  ;  but  with  prayer,  that  my  humble 
attempt  to  render  you  such  assistance  as  was  in  my  power, 
may  prove  to  you  a  blessing,  and  in  the  hope  that  you  will 
not  suffer  your  mind  to  be  kept  back  from  searching  the 
holy  scriptures  for  both  evidence  and  truth. 

And  may  He,  whose  gracious  Spirit  has  led  me,  as  I 
trust,  out  of  the  darkness  of  Judaism  and  sin,  into  the  glo- 
rious light  and  liberty  of  the  gospel,  and  constrained  me  t^ 


l^S  ESSAYS  ON    BAPTISM. 

1)C  baptized  into  his  most  holy  name,  and  given  me  great 
peace  in  believing,  and  joy  in  obeying  his  word — may  He 
lead  you  into  all  truth  and  obedience  ;  and  glorify  him- 
self in  the  united  and  harmonious,  sanctified  influence 
of  all  his  beloved  people,  through  Jesus  Christ  his  Son. 
Amen. 


ESSAY  VI. 
Practical  Improvement. 

Having  in  the  preceding  Essays  stated  my  views  res- 
pecting the  subjects  and  mode  of  the  ordinance  of  bap- 
tism, I  now  humbly  propose  to  make  a  few  remarks  in 
this  Edition  of  a  practical  nature. 

In  the  first  place,  I  will  take  the  liberty  of  addressing 
myself  to  the  members  of  that  denomination  to  which  I 
now  have  the  honor  to  belong.  Whatever  imperfections 
may  be  attached  to  the  foregoing  essays,  you  doubtless 
approve  of  the  sentiment  they  are  designed  to  estabhsh. 
Whatever  minor  differences  may  exist  amongst  us,  wc 
are  all  agreed  in  the  fundamental  principle,  most  sacred 
to  cur  denomination,  viz  :  that  a  Positive  institution  ad- 
mits of  no  alteration  whatsoever,  except  made  by  the  Law- 
giver himself  We  believe  that  it  is  as  criminal  to  omit 
any  part  of  the  institution,  as  to  add  any  thing  of  our  own 
invention.  Let  us  then,  my  beloved  brethren,  be  consis- 
tent. Whilst  we  strictly  and  conscientiously  adhere  to 
the  former  part  of  our  Lord's  commission,  viz  :  to  admit 
none  to  this  sacred  ordinance  but  such  as  believe,  and  in 
no  other  way  but  by  immersion,  let  us  be  equally  strict 
and  conscientious  with  respect  to  the  second  part  of  the 
divine  precept,  namely ;  "to  observe  all  things  whatso- 
ever Christ  has  commanded."  Nothing  can  be  more 
reasonable  than  our  obedience  to  his  commands,  and  no- 
thing more  useful,  for  "  in  keeping  of  them  there  is  great 
reward." 

But  to  enumerate  all  things  whatsoever  Christ  has 
commanded,  would  by  far  exceed  my  limits.     I  will  there- 


ESSAYS  ON    BAPTISM.  129 

fore  select  some  leading  particulars  only,  which  include 
others.  The  Lord  Jesus  Christ  has  adopted  the  Moral 
Law,  the  eternal  rule  of  righteousness,  as  the  law  of  his 
kingdom  ;  and  in  his  incomparable  sermon  on  the  mount, 
he  has  explained  it  in  its  highest  sense,  and  delivered  it  to 
his  followers  as  the  rule  of  their  obedience  and  conformi- 
ty to  him.  It  is  a  just  and  important  observation  of  the 
late  pious  Archibald  M'Lean,  that  "  the  rule  of  duty  is 
here  carried  to  a  higher  degree  of  spuituality  and  perfec- 
tion, than  in  any  former  revelation  of  the  mind  of  God. 
It  is  accommodated  to  the  kingdom  of  Christ,  which  is 
not  of  this  world  ;  and  so  contains  a  perfect  system  of 
non-conformity  to  the  world,  enjoining  mortification,  self 
denial,  and  crucifixion  to  it  in  all  its  lusts  and  favorite  pur- 
suits. It  is  suited  to  the  subjects  of  the  kingdom  of  hea- 
ven,  considered  in  the  situation  of  strangers  and  pilgrims 
on  the  earth  as  Christ  was,  and  hke  him,  sustaining  the 
opposition  and  hatred  of  the  world  ;  answerable  to  which, 
It  enjoins  poorness  of  spirit,  humility,  meekness,  patience, 
non-resistance  of  evil,  forgiveness  of  injuries,  love  of  ene- 
mies, &c.  &c.  its  great  and  leading  design  being  their  con- 
formity to  Christ  in  this  world,  that  they  may  share  with 
him  in  his  glory  when  he  appears." 

In  this  heavenly  discourse,  the  King  of  Zion  teaches  his 
subjects  that  causeless  anger,  and  words  expressive  of 
contempt,  make  a  man  liable  to  the  judgment  of  God,  as 
much  as  actual  murder.  Mat.  v.  21,  22.  Whilst  the  letter 
of  the  law  prohibits  all  outward  acts  of  uncleanness,  our 
blessed  redeemer  assures  us  that  every  impure  thought,  or 
unchaste  desire,  is  the  commission  of  adultery  in  the  sight 
of  God.  ver.  27,  23.  With  respect  to  an  oath,  tradition 
considered /a/se  swearing  only  as  a  breach  of  the  law,  but 
not  simply  unnecessary  swearing  ;  and  that  by  the  name  of 
God,  was  meant  only  the  name  Jehovah ;  but  our  Lord 
f>rohibits  all  manner  of  swearing,  whether  true  or  false,  by 
any  kind  of  oath  whatever,  in  common  conversation,  as  a 
taking  the  name  of  God  in  vain,  verse  33-37. 

Further,  by  the  law  of  Moses,  injuries  were  to  be  punish- 
ed in  kind  by  the  judges,  in  case  the  injured  party  insisted 
on  It ;  so  that  if  a  man,  for  instance,  lost  an  eye'or  tooth 
by  a  blow,  he  might  demand  the  eye  or  tooth  of  the  offen- 
der. But  Christ  admits  of  no  sudi  law  in  his  kingdom,  it 
being  entirely  incompatible  with  the  genius  of  his  religion  ; 


130  ESSAYS  ON    BAPTISM. 

and  therefore  he  absolutely  forbids  his  subjects  to  resist 
evil,  or  retaliate  injuries  in  any  manner  of  way  whatever, 
ch.  V.  38-42.  This  important  precept  of  our  blessed  Lord 
was  best  explained  by  his  own  example,  which  is  set  before 
his  disciples  for  their  imitation.  "  For,"  saith  an  inspired 
Apostle,  "if  when  ye  do  well,  and  suffer  for  it,  ye  take  it 
patiently ;  this  is  acceptable  with  God  :  for  even  hereunto 
were  ye  called  :  because  Christ  also  suffered  for  us,  leav- 
ing us  an  example,  that  we  should  follow  his  steps,  who 
did  no  sin,  neither  was  guile  found  in  his  mouth ;  who 
'vvhen  he  was  reviled,  reviled  not  again,  when  he  suffered, 
he  threatened  not,  but  committed  himself  to  him  that 
judgcth  righteously."  1  Pet.  ii.  20-24.  And  as  this  divine 
command  is  so  contrary  to  corrupt  nature,  and  the  max- 
ims and  honors  of  this  world,  which  say.  "  Revenge  is 
sweet, '  but  so  honorable  to  the  religion  of  Christ,  it  is  re- 
peatedly pressed  upon  the  disciples.  See  Rom.  xii.  17. 
19.  1  Thess.  v.  15.  1  Pet.  iii.  9.  Yea,  our  blessed  Lord 
and  Saviour  requires  of  his  followers  not  only  to  cherish 
a  spirit  of  forgiveness  of  injuries,  in  imitation  of  their  hea- 
venly father,  (see  Mat.  vi.  14,  15.  xviii.  23-35.  Mark  xi. 
25.  26.)  but  also  to  follow  his  noble  example,  even  to  love 
their  enemies.  For,  saith  he,  "  Ye  have  heard,  that  it  has 
been  said,  thou  shalt  love  thy  neighbour,  and  hate  thine 
enemy ;  but  I  say  unto  you,  love  your  enemies  ;  bless  them 
that  curse  you ;  do  good  to  them  that  hate  you,  and  pray 
for  them  that  despitefuUy  use  you  and  persecute  you,  that 
ye  may  be  the  children  of  your  father  who  is  in  heaven  ; 
for  he  maketh  his  sun  to  rise  on  the  evil  and  on  the  good., 
and  sendeth  rain  on  the  just  and  on  the  unjust."  Mat.  v. 
43-45. 

Oh  my  dear  brethren,  how  excellent,  how  spiritual,  and 
how  exceedingly  broad  are  these  commands  of  our  dear 
Lord  and  Saviour.  Were  they  universally  obeyed,  the 
greatest  part  of  the  evils  in  the  world  would  be  anihila- 
ted :  wars,  massacres,  law-suits,  domestic  disorders,  frauds, 
rapines,  oppressions  would  cease  ;  unavoidable  evils  would 
be  mitigated  and  rendered  more  supportable ;  equity, 
truth,  purity,  peace  and  love,  would  as  it  were,  descend 
from  heaven  to  dwell  on  earth,  and  drive  their  hateful  op- 
posites  dov»n  to  hell,  from  whence  they  came.  Thus  it 
would  be,  if  all  men  were  christians,  and  well  understood 
and  practised  their  holy  and  heavenly  religion. 


ESSAYS    ON  BAPTISM.  131 

I  cannot  omit  observing  in  this  place,  that  when  I  first 
read  this  amiable,  lovely,  and  divine  precept,  at  the  age  of 
twenty-five  years,  my  feelings  were  such  as  cannot  possibly 
be  expr&ssed,  nor  will  ever  be  forgotten.  For  being  brought 
up  in  the  Jewish  religion,  and  considerably  versed  in  the 
writings  of  the  Rabbins,  I  well  knew  that  the  law  of  loving 
our  neighbour  was  not  only  restricted  by  them  to  our  na- 
tion, sects,  family  and  friends,  but  that  by  their  precepts 
we  were  even  required  to  hate  our  enemies.  To  love 
our  enemies  is  a  precept  peculiar  to  the  religion  of  Jesus. 
No  wonder,  therefore,  that  "  the  people  were  astonished 
at  his  doctrine,  for  He  taught  them  as  one  having  author- 
ity, and  not  as  the  Scribes."  The  testimony  of  the  multi- 
tude concerning  the  miracles  of  Christ  is  equally  true  con- 
cerning his  precepts :  '  It  was  never  so  seen  in  Israel," 
much  less  amongst  the  best  morality  of  the  wisest  heathen 
philosophers.  How  beautiful  and  true  are  the  words  of 
the  poet  : 

"  What  if  we  Irace  the  globe  around, 
And  search  from  Britain  to  Japan  ; 
There  shall  be  no  religrion  found, 
So  just  to  God,  so  good  to  man.'' 

How  little  could  that  philosopher  have  known  of  the 
corruption  of  human  nature,  who  asserted  that  "  if  Virtue 
became  incarnate  all  men  would  love  and  adore  her.  ' 
Alas  !  fact  has  shewn  his  utter  mistake.  The  Son  of  God 
himself  became  incarnate,  and  exhibited  virtue  both  by 
precept  and  example,  in  her  most  lovely  and  perfect  form, 
and  they  both  despised  her,  and  him  they  crucified.  Nor 
have  times  grown  much  better.  The  holy  and  heavenly 
precepts  of  our  divine  Redeemer  are  too  much  neglected. 
The  following  ubservation  is  as  true  as  it  is  painful :  "  Few 
of  those  who  bear  the  christian  name  will  admit  this  and 
the  two  fortes. ing  j>.-ccepts,  even  so  much  as  in  principle  ; 
and  fewer  ?tili  make  any  conscience  of  obeying  thenj, 
though  esser.lial  to  the  character  of  disciples.  The  great- 
er part'wouh^  ascribe  the  conduct  here  recommended  to 
a  mean,  cov/ai.JIy,  pusillanimous  disposition  ;  or,  in  the 
modern  phrase,  to  want  of  spirit ;  because  they  love  not 
the  character  of  Jesus,  nor  savor  the  things  that  be  of 
God  ;  whereas,  patiently  bearing  insults,  forgiving  inju- 
ries,  and  loving  enemies,  discovers  the  most  exalted  go- 


132  ESSAYS  ON    BAPTISM. 

neiosity,  greatness  and  fortitude  of  soul,  that  can  possibly 
be  exhibited  in  human  nature. 

"  When  the  wrongs  received  from  our  enemies  kindle 
our  resentment,  extinguish  our  benevolence,  or  induce  us 
to  retaliate,  they  have  conquered  us,  we  are  then  overcome 
of  evil ;  but  if  we  freely  and  heartily  forgive  them,  and  re- 
turn them  blessing  for  cursing,  good  for  evil,  and  love  for 
hatred  ;  this  is  to  overcome  evil  with  good,  which  is  aeon- 
quest  infinitely  more  noble,  honorable,  and  glorious,  than 
all  the  victories  of  Alexander  and  Caesar,  those  scourges  of 
mankind,  who  were  themselves  overcome  of  evil.  Our  Lord 
saith,  '  if  ye  love  them  who  love  you,  what  reward  have  ye  ? 
do  not  even  the  publicans  the  same  ?  And  if  ye  salute 
your  brethren  only,  what  do  ye  more  than  others  ?  Do  not 
even  the  publicans  so  ?'  Gratitude  and  natural  affection, 
however  commendable,  do  not  distinguish  Christ's  disci- 
ples from  the  world  ;  but  the  love  of  enemies  shews  them 
to  be  partakers  of  the  divine  nature,  the  children  of  their 
father  who  is  in  heaven  ;  for  hereby  they  imitate  his  mer- 
cy and  undeserved  goodness,  who  is  kind  unto  the  un- 
thankful and  to  the  evil."  M'Lean  on  the  Commission, 
180. 

I  proceed  to  notice  our  Lord's  prohibition  of  all  rash, 
unjust,  and  evil  judging,  upon  groundless  suspicions,  or 
from  a  censorious,  malevolent,  unmerciful  disposition, 
which  is  gratified  in  detecting,  magnifying,  exposing  and 
condemning  the  faults  and  infirmities  of  others,  without 
any  view  to  their  good.  Mat.  vii.  1-6.  This  is  not  only 
opposite  to  charity  but  to  com.mon  benevolence,  and  is 
frequently  masked  under  a  clouk  of  zeal  for  the  truth, 
James  iii.  14-17.  iv.  11,  12.  Ai.other  most  important 
caution  of  our  blessed  Lord  is  against  vain  glory  and  hy- 
pocrisy in  acts  of  liberality  and  devotion,  ch.  vi.  1-7.  16- 
18.  The  conduct  of  Christ's  disciples  differs  from  that  of 
the  Pharisees  and  Scribes  in  motive  as  well  as  in  rule. 
They  are  indeed  required  to  "  let  their  light  so  shine  be- 
fore men,  that  others  may  sea  their  good  works,  and  glo- 
rify their  father  ,"  yet  they  ought  not  to  do  their  works  "  to 
be  seen  of  men."  "Their  general  conduct,"  saith  the 
venerable  Scott,  "  should  be  so  exemplary,  as  to  constrain 
men  to  see  an  excellency  in  their  religion  ;  but  every  ac- 
tion should  spring  from  humility,  the  fear  and  love  of  God, 


ASSAYS    ON  BAPTISM.  133 

and  regard  to  his  acceptance  and  glory  and  not  from  a 
.  desire  of  being  noticed  or  commended. 

All  anxious  solicitude  or  distracting  cares,  even  as  to 
the  necessaries  of  lais  life,  as  well  as  covetousness, 
which  is  idolatry,  ore  strictly  prohibited  by  our  divine 
Lawgiver  as  utterly  mcon&j^tent  with  that  spiritual  mind' 
tjdness,  the  distinguishing  characteristic  of  a  true  Israel- 
ite, with  a  life  of  <;i!th,  and  a  hope  of  glory,  ch.  vi.  19- 
34,  Besides  these  few  precepts  of  our  Lord,  extracted 
from  his  sermon  on  the  mount,  many  others  of  like  impor- 
tance, were  delivered  by  him  on  other  occasions,  of  which, 
however,  I  will  notice  but  one  or  two. 

"  If  any  one  will  come  after  me,"  saith  our  Lord  and 
King,  "  let  hiai  deny  himself  and  take  up  his  cross,  and 
follow  me."  Mat  xvi.  24.  Self-denial  and  bearing  the 
cross  after  the  example  of  Christ,  are  two  very  compre- 
hensive and  essential  precepts  of  the  christian  religion^ 
whereby  it  stands  distinguislied  from  all  others,  as  well  as 
from  every  accommodation  of  it  to  the  nations  of  this 
world.  We  rnust  deny  ourselves,  not  only  of  the  sinful 
gratifications  of  corrupt  nature,  but  also  of  the  most  in- 
nocent and  lawful  enjoymenis  of  this  hfe,  when  in  any 
case  they  inte;fere  or  stand  in  competition  with  our  alle- 
giance to  Christ.  We  must  also  take  up  our  cross  and 
follow  him  by  sustaining  the  hatred  and  mal-trcatment  of 
the  world  for  righteousness'  sake,  even  to  the  loss  of  life 
itself,  after  the  example  of  our  blessed  Redeemer.  These 
duties  are  most  peremptorily  required  by  the  Saviour, 
and  largely  discussed  and  powerfully  enforced  by  almost 
every  gospel  minister.  They  are  most  honorable  to  reli- 
gion, most  beneiicialto  the  soul,  and  absolutely  necessary 
to  an  assurance  of  our  (lisci[)leship  ;  yet  there  is  reason 
to  fear  that  of  al!  other  duties  these  are  the  least  under- 
stood, and  the  mosit  neglected. 

I  hasten  to  na  ne  bui  one  more  precept  of  our  dear 
Lord,  and  that  is,  brotherly  love.  This  is  the  old  and  the 
new  command,  the  t/rst  and  the  last.  The  brightest  evi- 
dence of  our  discipleshJp.  "  A  new  commandment,"  says 
Christ,  "  I  give  unto  you  that  ye  love  one  another :  as  I 
have  loved  you,  that  ye  also  love  one  another.  By  this 
shall  all  men  know  that  ye  are  my  disciples,  if  ye  have 
love  one  to  another."  John  xiii.  34,  35. 

'  This  injanction,"  saith  one  of  my  fellow  students,  "  is 

12 


134  ESSAYS  ON    BAPTISM. 

denominated  the  new  commandment  of  the  christian  eco- 
nomy ;  not  that  love  was  no  duty  before  the  coming  ot 
Christ ;  but  it  is  now  placed  more  prominently  amongst  the 
duties  of  believers  ;  is  urged  on  fresh  grounds,  enforced 
by  a  more  perfect  example,  and  constrained  by  stronger 
motives.     The  dispensation  of  Jesus  Christ  is  a  system  of 
most  wonderful,  most  mysterious  grace.     It  is  the  mani- 
festation, commendation  and  perfection  of  divine  love. 
It  originated  in  the  love  of  the  Father,  and  is  accomplish- 
ed by  the  love  of  the  Son.     Jesus  Christ  was  an  incarna- 
tion of  love  in  our  world.     He  was  love  hving,  breathing, 
speaking,  acting  amongst  men.     His  birth  was  the  na- 
tivity of  love,  his  sermons  the  words  of  love,  his  miracles 
the  wonders  of  love,  his  tears  the  meltings  of  love,  his  cru- 
cifixion the  agonies  of  love,  his  resurrection  the  triumph 
of  love.     Hence  it  was  natural  that  love  should  be  the 
cardinal  virtue  in  the  character  of  his  saints,  and  that  it 
should  be  the  law  which  regulates  their  conduct  towards 
each  other. — This  grace  is  so  important  that,  like  holi- 
ness, no  measure  of  it  is  sufficient  to  satisfy  the  require- 
ment of  the  word  of  God.     It  is  the  basis,  and  cement, 
and  beauty  of  the  christian  union  ;    the  church  where  it 
is  wanting,  whatsoever  may  be  the  number  or  gifts  of  its 
members,  is  nothing  better  than  a  heap  of  stones,  which, 
however  polished,  want  the  coherence  and  similitude  of  a 
palace."*     The  Apostle  gives  us  a  brief  but  very  compre- 
hensive description  of  this  divine  grace  in  the  follovying 
words :    "  charity  or  love,   suffereth  long,  and  is  kind  ; 
love  envieth  not ;  love  vaunteth  not  itself,  is  not  puffed 
up,  doth  not  behave  itself  unseemly,  seeketh  not  her  own, 
is  not  easily  provoked,  thinketh  no  evil,  rejoiceth  not  in 
iniquity,  but  rejoiceth  in  the  truth,  beareth  all  things,  be- 
lieveth  all  things,  hopeth  all  things,  endureth  all  things. 
Love  never  faileth. — And  now  abideth  faith,  hope,  love, 
these  three  ;  but  the  greatest  of  these  is  love."  1  Cor.  xiii. 
5-8.  13.     This  grace,  evidently,  is  in  direct  opposition  to 
pride,  self-seeking,  envy,  evil-surmising,  and  every  malig- 

*  "  The  Church  member's  Guide,"  by  the  Rev.  J.  A.  James,  2d. 
Am.  Ed.  p.  81.  With  unfeigned  pleasure  I  take  this  opportunity  of 
recommending^  most  earnestly  this  incomparable  "g^uide"  to  every 
♦'church  member"  of  eppry  christian  denomination.  INo  one  can  per- 
use this  lilll«  volume,  (nfwhich  it  may  be  said  most  truly'' multvm 
'in  parvo")  wuhout  beiug  greatly  instructed  and  benefited.  The  min- 
iver the  deacou,  and  the  other  members,  all  will  feel  tbemselvcs  re- 


ESSAYS  ON    BAPTISM.  135 

nant  passion  and  disposition. — It  is  kind  and  beneficent, 
engaging  us  in  all  respects  to  serve  one  another.  Gal.  v. 
1 3.  In  this  imperfect  state  it  is  attended  with  much  self- 
denial,  and  requires  the  e.xercise  of  humility,  patience, 
meekness,  and  long-suffering,  in  bearing  one  another's 
burdens. 

To  point  out  the  numerous  ways  in  which  brotherly 
love  operates  would  exceed  the  limits  of  this  Essay.  It 
must  suflice  to  state,  that  wherever  it  exists  it  will  shew 
itself  by  praying  for  our  brethren;  Eph.  vi.  18.  bearing 
one  another's  burdens,  by  assisting  and  relieving  each 
other :  Gal.  vi.  2,  by  forbearing  with  one  another ;  Col. 
iii.  13.  by  reproving  and  admonishing  in  the  spirit  of 
meekness  ;  Prov.  xxvii.  5,  6.  by  establishing  each  other 
in  the  truth  ;  by  conversation,  exhortation,  and  stirring 
up  one  another  to  the  several  duties  of  religion,  both  pub- 
lic and  private.  Jude  ver.  20,  21.  Heb.  x.  24   27. 

Thus,  my  beloved  brethren,  I  have  pointed  out  a  few  of 
the  most  comprehensive  precepts  of  our  glorious  King  and 
Lawgiver.  But*  let  me  not  be  understood  as  if  I  consider- 
ed any  of  his  commandments  of  not  sufficient  importance 

proved,  directed,  and  encourag-ed.  The  husband,  the  wife,  the  pa- 
rents and  the  children  ;  the  .mas.er  and  the  servant  all  will  find  their 
"  portion  of  meat  in  due  season.''  Should  the  directions  of  this  excel- 
lent scriptural  "guide''  be  speedily  and  fathfully  followed  by  all 
"church  members"  the  language  of  the  poet  would  be  adopted  with 
the  greatest  propriety  and  with  the  most  exquisite  pleasure  and  de- 
light : 

"  Let  strangers  walk  around 

The  city  where  we  dwell, 
Compass  and  view  thi>ie  holy  ground, 

And  mark  her  building  well ; 

The  orders  of  thine  house, 
The  worship  of  thy  court,  % 

The  cheprful  songs,  the  solemn  vows; 
And  make  a  fair  report. 

How  decent  and  how  wise  ! 
How  glorious  to  behold  ! 
Beyond  tlie  pomp  that  charms  the  eyes, 
And  rites  adorn'd  with  gold. 

The  God  we  worship  now 
Will  guide  us  till  we  die. 
Will  be  our  God  while  here  below, 
;'"■  And  ours  above  the  sky."       Watts. 


136  ESSAYS    ON  BAPTISM. 

to  deserve  our  notice  or  obedience,  God  forbid !  His  di' 
vine  commission  is  to  "teach  and  to  observe  all  things, 
"ichatsoever"  he  has  commanded.  Aj.asn  he  said,  "ye  are 
my  friends  if  ye  do  whatsoever  I  comiiund  you."  John  xv. 
14  As  Christ  performed  every  con- ii. and  of  his  father, 
so  must  we  obey  every  command  of  Christ.  He  is  not  a 
man  after  God's  own  heart  that  does  not  fulfil  all  his  loilL 
It  is  David's  commendation  that  he  Hjd  so.  Acts  xiii.  22. 
King  Josiah  hath  the  same  honoraLe  character  left  upon 
record  ;  "  He  turned  to  tiie  Lord  w;'h  all  his  soul,  accord- 
ing to  all  the  law  of  Moses."  1  Ki'  gs  xxiii.  35.  Obedi- 
ence is  quite  out  of  tunc  if  any  one  command  be  slighted. 
When  the  people  went  to  gather  manna  on  the  sabbath, 
and  so  broke  the  law,  God  tax(  d  them  with  a  violation  of 
the  whole.  Ex.  xvi.  27.  Should  the  ;eader  exclaim,  "  who 
is  sufficient  for  these  things  !"  tljar  would  be  indeed  no 
matter  of  surprise  ;  but  it  would  h\  no  means  be  a  justifica- 
tion of  disobedience.  iViot  a  few  lave  objected  that  Christ's 
precepts  require  such  strictnes:^  us  i.-  i.nattainable.  That 
absolute  perfection  is  not  to  bo  obtained'  in  this  world  I 
firmly  believe,  but  an  unreservrd  t^nd  sincere  obedience 
is  certainly  attainable.  Thousandi*  of  saints  of  old  have 
walked  thus  with  God  ;  and  there  i-  a  clord  of  livvig  wit- 
nesses who  do  exemplify  this  cf  nc!;rt ;  and  our  dear  Re- 
deemer hath  promised  all-sufficient  grace  and  strength 
equal  to  our  day. 

To  make  use  of  arguments  or  motives  to  enforce  obe- 
dience to  Christ's  precepts,  might  probably,  by  some,  be 
considered  needless.  Would  to  God  it  were  so.  But, 
alas !  Are  there  not  those,  who  with  the  Jews  of  old,  ex- 
claim, "  We  have  no  King  but  Caesar,"  "  We  will  not 
have  this  man  to  reign  over  us!"  Are  there  not  those, 
who  having  laboured  in  vain  and  spent  their  strength  for 
nought  in  the  system  of  Arminianisni,  have  sunk  down 
into  the  opposite  abominable  scheme  of  anti-nomianism, 
maintaining  that  "  the  Law  is  of  no  use  or  of  no  obliga- 
tion under  the  Gospel  dispensation,  and  that  good  works 
are  unnecessary."  Such  a  scheme,  I  firmly  believe,  was 
no  more  formed  by  our  God  who  is  "  glorious  in  holiness," 
thari  it  produces  holiness  of  lift  ;  and  no  more  came  down 
from  Heaven,  than  it  fits  its  disciples  for  Heaven.  Should 
any  of  my  dear  readers  have  imbibed  this  most  danger- 
ous sentiment,  I  would  entreat  him  most  aflfectionately. 


ESSAYS  ON    BAPTISM.  137 

to  read  with  fervent  prayer  and  deep  humility  the  epistles 
of  the  inspired  Apostles,  and  also,  if  he  please,  to  peruse 
"  Dr.  Bellamy's  (excellent)  letters  and  dialogues  between 
Theron,  Paulinus  and  Aspasio,  with  his  essay  on  the  na- 
ture and  glory  of  the  Gospel." 

"  But,  beloved,  we  are  persuaded  better  things  of  you, 
and  things  that  accompany  salvation."  Permit  me,  how- 
ever, to  mention  a  few  arguments  to  "  stir  up  your  pure 
mind  by  way  of  remembrance."  It  will  be  natural  to 
consider  first  the  authority  of  the  lawgiver.  Our  blessed 
Jesus  is  not  an  usurper  that  hath  exalted  himself  to  the 
throne,  by  tyranical  power,  intrigue  or  bribery.  He  hath 
an  indisputable  right  to  sway  the  sceptre  of  universal  do- 
minion, and  to  reign  in  the  hearts  of  his  people.  The 
Apostle's  asserlion  concerning  his  priestly  office  is  equally 
true  concerning  his  royalty.  "  No  man  takelh  this  honour 
unto  himself,  but  he  that  is  called  of  God,  as  was  Aaron, 
so  also  Christ  glorified  not  himself  to  be  made"  a  king 
"  but  he  that  said  unto  him,  thou  art  my  Son,  to-day  have 
I  begotten  thee."  Again,  "  I  have  set  my  king  upon  my 
holy  hill  of  Zion."  And  as  David  declared  in  another 
Psalm,  "  Jehovah  said  unto  my  Lord,  sit  thou  at  my  right 
hand  until  I  make  thine  enemies  thy  footstool."  Heb.  v, 
4,5.  Ps.  ii.  6.  ex.  1.  This  is  He  of  whom  the  Evangelical 
Prophet  said,  "  Jehovah  is  our  judge,  Jehovah  is  our  Law- 
giver, Jehovah  is  our  King,  He  will  save  us."  Isa.  xxxiii.  22. 

Christ's  precepts  call  for  our  cheerful,  constant  and  un- 
reserved obedience,  because  they  are  dictated  by  infinite 
wisdom  which  cannot  err ;  "  For  in  him  are  hid  all  the 
treasures  of  wisdom  and  knowledge."  Col.  ii.  3.  They 
are  established  upon  the  basis  of  spotless  purity  and  rec- 
titude. "  For  justice  and  judgment  are  the  habitation  of  his 
throne,  mercy  and  truth  go  before  his  face."  Ps,  Ixxxix.  14. 
'  His  law  is  holy,  and  his  commandments  holy,  just  and 
good."  Rom.  vii.  12.  The  royal  Psalmist  speaking  of  his 
Son  and  Lord,  the  king  of  Zion,  with  the  pen  of  a  ready 
writer,  describes  him  thus :  "  Thy  throne,  O  God,  is  for 
ever  and  ever,  the  sceptre  of  thy  kingdom  is  a  right  scep- 
tre ;  thou  lovest  righteousness,  and  hatest  wickednes". 
therefore  God,  thy  God,  hath  annointed  thee  with  the  oil 
©f  gladness  above  thy  fellows."  Ps.  xlv.  6,  7.  And  they 
are  enforced  by  the  strongest  ties  of  love  and  gratitude. 
'  Anew  commandment  I  give  unto  you,  thaty^  love  oA;e 

1 2* 


138  ESSAYS  ON  BAPTisar. 

another ;  as  I  have  loved  you,  that  ye  also  love  one  anoth- 
er." John  xiii.  34.  "  We  love  him,  because  he  first  loved 
us."  I.  John  iv.  19.  Therefore,  my  beloved  brethren,  "  Let 
this  mind  be  in  you,  which  was  also  in  Christ  Jesus  ;  who 
being  in  the  form  of  God,  thought  it  not  robbery  to  be 
equal  with  God  :  but  made  himself  of  no  reputation,  and 
took  upon  him  the  form  of  a  servant,  and  was  made  in 
the  likeness  ol  men  :  and  being  found  in  fashion  as  a  man, 
lie  humbled  him^^elf  and  became  obedient  unto  death, 
even  the  death  of  the  Cross ;  wherefore  God  also  hath 
highly  exahed  him,  and  given  him  a  name  which  is  above 
every  name  ;  that  at  the  name  of  Jesus  every  knee  should 
bow,  of  things  ni  heaven,  and  things  in  earth,  and  things 
under  the  earth,  and  that  every  tongue  should  confess  that 
Jesus  Christ  is  Lord  to  the  glory  of  God  the  Father." 
Phil  ii.  5—11. 

Our  public  profession  at  the  sacred  ordinance  of  bap- 
tism, I  mention  as  the  second  argument  to  enforce  our 
obedience  to  all  the  precepts  of  our  divine  Redeemer. 

Profession,  without  a  becoming  practice,  is  no  better 
than  a  tree  well  reported  of,  but  without  fruit  which  only 
encumbereth  the  ground.  The  good  old  adage,  "  applica- 
tion is  the  life  of  all,"  is  peculiarly  applicable  to  religion, 
which  does  not  consist  in  speculative  notions  but  in  holy 
and  useful  i>ractice.  An  inspired  Apostle  has  informed 
us,  that  "  pure  religion  and  undefiled  before  God  and  the 
Father  is  this,  to  visit  the  fatherless  and  widows  in  their 
affliction,  and  to  keep  himself  unspotted  from  the  world  :" 
and  again  "  If  any  man  among  you  seem  to  be  religious 
and  bridlelii  not  his  tongue,  but  deceiveth  his  own  heart, 
tliis  man's  religion  is  vain  "  Jam.  i.  26,  27.  The  same 
Apostle  exhorts  us  "  to  be  doers  of  the  word  and  not 
hearers  only,  deceiving  our  own  selves."  That  it  is  not  the 
frequent  but  obedient  kearer  that  is  blessed  our  blessed 
Lord  himself  has  declared  again  and  again,  and  to  stir  up 
your  pure  minds  by  way  of  remembrance,  I  will  name  but 
one  or  two  of  his  solemn  declarations.  "  Whosoever  hear- 
eth  these  sayings  of  mine  and  doeth  them,  I  will  liken  him 
uato  a  wise  man  that  built  his  house  upon  a  rock:  and 
(he  rain  descended,  and  the  floods  came,  and  the  winds 
blew  and  beat  upon  that  house,  and  it  fell  not ;  for  it  was 
founded  upon  a  roc^.  And  every  one  that  heareth  these 
KS^flgs  of  mine  and  doeih  theno  not,  shall  be  likened  unto 


ESSAYS  ON    BAPTISM.  139 

a  foolish  man  that  built  his  house  upon  sand :  and  the 
rain  descended,  and  the  floods  came  and  the  winds  blew, 
and  beat  upon  that  house  ;  and  it  fell ;  and  great  was  the 
fall  of  it."  Mat.  vii.  24 — 27.  How  striking  and  just  is 
this  illustration  to  point  out,  on  the  one  hand,  the  extreme 
folly,  and  disappointment  of  the  mere  hearer,  and  on  the 
other  the  wisdom,  success  and  security  of  the  obedient 
hearer.  Neither  will  a  correct  knowledge  supply  the 
place  of  obedience,  for  thus  saith  the  Lord  :  "  If  ye  know 
these  things,  happy  are  ye  if  ye  do  them."  John  xiii.  17. 
As  knowledge  is  necessary  to  practice,  so  is  practice  to 
happiness  ;  "  For  that  servant  which  knew  his  lord's  will, 
and  prepared  not  himself,  neither  did  according  to  his  will, 
shall  be  beaten  with  many  stripes."  Luke  xii.  47.  How 
awfully  tremendous,  oh  !  my  beloved  brethren,  who  can 
bear  the  thought  ?  Should  the  Saviour's  rebuke  be  ad- 
dressed to  any  one  of  us,  saying  "  Why  call  ye  me,  Lord, 
Lord,  and  do  not  the  things  which  I  say  ?"  Let  us  there- 
fore seriously  consider  the  purport  of  our  profession  at  this 
sacred  ordinance. 

We  all  agree  that  baptism  is  a  badge  of  our  discipleship 
to  Christ.  For,  as  it  has  been  shewn,  that  none  but  the 
disciples  of  Christ  have  a  right  to  this  sacred  ordinance, 
so  all  the  disciples  are  bound  in  duty  to  submit  unto  it ; 
therefore,  by  our  submission  we  declare  our  belief  to  be  the 
disciples  of  Jesus.  Let  us  then,  my  beloved  brethren, 
make  it  evident  that  we  are  such  indeed  and  of  a  truth.  For 
inasmuch  as  such  a  relation  is  the  highest  honour  and 
greatest  privilege,  there  is  so  much  the  more  danger  of 
deception  ;  for  that  which  is  the  most  valuable  is  the  most 
liable  to  be  counterfeited.  Now  it  is  evident  that  a  true 
disciple  of  Jesus  is  one  that  gives  up  himself  to  be  wholly 
at  Christ's  disposing ;  to  learn  what  He  teacheth,  to  beheve 
what  He  reveals,  to  do  what  He  commands,  to  avoid  what 
He  forbids,  to  sutler  what  is  inflicted  by  or  for  Him,  in  ex- 
pectation of  that  reward  which  He  hath  promised.  Such 
an  one  is  a  disciple  of  Christ,  and  he,  and  none  else,  is  a 
christian.  Such  were  the  disciples  that  were  first  called 
christians  at  Anlioch.  Acts  xi.  20.  But  let  us  consider  a 
few  particulars. 

Our  blessed  Redeemer  himself  hath  taken  care  to  char^ 
acterize  his  real  disciples  in  such  a  manner  that  they  might 
be  distinguished  from  the  mere  forrjial  professor.     Self- 


HO  ESSAYS  ON    BiPTlSU. 

denial  mid  bearing  the  cross  deserves  to  be  mentioned 
first.  When  Jesus  saw  the  muliitude  following  him,  "  he 
said  unto  them,  if  any  man  come  to  me,  and  hate  not  his 
father  and  mother,  and  wife  and  children,  and  brethren 
and  sisters,  yea,  and  his  own  life  also,  he  cannot  be  my 
disciple ;  and  whosoever  does  not  bear  his  cross,  and  come 
after  me,  cannot  be  my  disciple."  And  again  he  said 
"  whosoever  he  be  of  you  that  torsaketh  not  all  that  he 
hath,  he  cannot  be  my  disciple.  Luke  xiv.  26,  27,  33. 
Some  things  have  already  been  said  on  the  subject  of  self- 
denial.  I  notice  here,  and  that  but  briefly,  the  duly  of 
taking  up   our  cross  daily  and  follow  Christ. 

"  Christians,"  saith  Luther,  "  are  cross-bearers."  It  is 
in  their  hearts  to  bear  the  cross,  whatever  it  be,  and  when- 
soever Christ  shall  require  it.  This  was  the  great  test  of 
sincerity  in  the  days  of  our  Lord  and  his  Apostles.  At 
that  time  openly  to  profess  to  be  a  disciple,  and  to  be  bap- 
tized, would  inevitably  e.xpose,  both  Jew  and  Gentile,  to 
take  up  a  heavy  cross  indeed.  To  be  stript  of  all  and  to 
become  the  object  of  hatred  and  the  subject  of  persecu- 
tion, was  the  common  lot  of  all  the  followers  of  the 
meek  and  lowly  Jesus.  There  was  then  comparatively  but 
little  danger  of  a  hypocritical  profession.  But  in  our  days, 
and  especially  in  this  happy  country  of  religious  liberty,  I 
fear  the  true  cross-bearers  are  but  few.  For  to  bear  the 
cross  does  not  mean  to  carry  a  wooden  cross  on  the  shoul- 
der, or  to  chain  a  golden  one  around  the  neck,  as  the 
Roman  Catholic  does,  nor  does  it  mean  merely  to  go 
down  into  the  water.  No  my  beloved  brethren.  Let  us 
not  deceive  ourselves.  To  whatever  sneer,  reproach  or 
loss,  our  observing  this  sacred  ordinance,  in  tlie  Apostolic 
and  primitive  manner,  may  expose  us,  this  is  not  obey- 
ing the  command  of  Christ,  to  "  take  up  the  cross  and  fol- 
low him."  It  may  be  truth,  but  it  is  not  the  7chole  truth. 
Baptism  is  administered  but  once,  but  we  must  take  up  our 
cross  daily.  Luke  ix.  23.  "  No  cross  no  crown,"  is  an 
unchangeable  truth.  It  is  a  fact  in  this  country  as  well 
as  in  any  other,  that  "  all  that  will  live  godly  in  Christ 
Jesus  shall  suffer  persecution."  Tim.  iii.  12.  A  mere  form 
of  godliness  without  any  direct  connexion  with  the  doctrine 
of  faith  in  a  crucified  Saviour  ;  or  a  mere  profession  of  that 
faith  without  the  example  of  a  godly  life,  might  be  endu- 
red and  tolerated,  but  whoever  is  determined  to  live  a  god- 


ESSAYS  ON    BAPTISM.  lAl 

ly  life,  in  dcpendance  on  the  atonement  and  grace  of  the 
Lord  Jesus  Christ,  and  according  to  his  precepts,  will  cer- 
tainly be  exposed,  more  or  less,  in  one  form  or  other,  to 
undergo  persecution,  trom  the  hands  or  tongues,  of  the 
seed  of  the  old  serpent  that  is  ever  full  of  enmity  against 
the  seed  of  the  woman.  Hence,  saith  the  inspired  Apos- 
tle, "  as  then  he  that  was  born  after  the  flesh  persecuted 
him  that  was  born  after  the  spirit,  even  so  it  is  now." 
Gal.  iv.  29. 

From  the  moment  Christ  crucified  was  exhibited  in 
Paradise,  as  the  object  of  faith,  it  became  the  lot  of  be- 
lievers to  bear  the  cross  of  affliction  and  persecution. 
Cain,  Adam's  first  born,  "  slew  his  brother.  And  where- 
fore slew  he  him  ?  Because  his  own  works  were  evil  and 
his  brother's  righteous  Marvel  not,  my  brethren,  if  the 
v/orld  hate  you."  I.  John  lii.  11,  12,  It  is  no  new  thing, 
"for  so  persecuted  they  the  Prophets."  Mat.  v.  12.  Nor 
did  they  spare  the  Lord  of  glory.  Thus  saith  our  blessed 
Redeemer,  "  if  the  world  hate  you,  ye  know  that  it  hated 
me  before  it  hated  you."  John  xv,  18.  Surely  the  disciple 
cannot  expect  to  be  honoured  above  his  master.  Besides 
"  God  hath  predestinated  us  to  be  conformed  to  the  image 
of  his  Son."  Rom.  viii.  29.  Therefore,  "  no  man  should 
be  moved  by  these  afflictions ;  f  )r  yourselves  know  that  we 
are  appointed  thereunto."  I.  Thess.  iii.  3.  Jesus  Christ 
and  his  Apostles  have  frequently  forewarned  us  of  these 
things.  "  The  brother  shall  betray  the  brother  to  death, 
and  the  father  the  son  ;  and  children  shall  rise  up  against 
their  parents,  and  sliall  cause  them  to  be  put  to  death. 
And  ye  shall  be  hated  of  all  men  for  my  name's  sake." 
Mark  xiii.  12,  13.  "  If  ye  were  of  the  world,  the  world 
would  love  its  own  :  but  because  ye  are  not  of  the  world, 
but  I  have  chosen  you  out  of  the  world,  therefore  the  world 
hateth  you."  John  xv.  19.  "  In  the  world  ye  shall  have 
tribulation."  John  xvi.  33.  And  when  Paul  and  Barnabas 
confirmed  the  souls  of  the  disciples  and  exhorted  them  to 
continue  in  the  faith,  they  assured  them  "  that  we  must 
through  much  tribulation  enter  into  the  kingdom  of  God." 
Acts  xiv.  22. 

Thus,  my  beloved  brethren,  it  appears  from  the  above 
passages  of  scripture,  which  might  have  been  greatly  mul- 
tiplied, that  the  true  disciples  of  Christ  are  the  objects  of 
the  world's  hatred  and  subjects  of  manifold  tribulations 


in  ESSAYS  ON   BAPTISM.  ■ 

and  persecutions.  That  it  has  been  so  from  tlie  giving 
forth  of  the  first  promise  of  the.  Messiah  until  his  death  on 
the  cross,  and  from  that  period  to  the  present  time,  histo- 
ry abundantly  confirms  :  nor  indeed  can  or  will  it  be  other- 
wise, whilst  there  is  rage  or  malice  in  Satan,  enmity  in 
the  world, and  necessity,  even  from  the  sufferers  themselves, 
to  promote  their  present  anti  future  happiness. 

Here,  then,  let  us  pause  for  a  moment  and  enquire  se- 
riously and  faithfully,  whetiier  we  have  taken  up  our  cross 
and  followed  the  Lord  Jesus  in  a  manner  he  expects  all  his 
disciples  to  do.  What  have  we  suffered  for  the  truths  of 
Christ?  What  have  we  parted  with  rather  than  deny  the 
truths  of  the  gospel  ?  Do  v/e  "  strive  for  the  faith  deliv- 
ered to  the  saints  ?"  Are  ue  resolved  rather  to  die  than 
to  give  up  any  part  of  the  inith  as  it  is  in  Jesus  ?  Have 
we  suffered  any  thing  lor  t!.e  zvorship  of  Christ  1  Do  we 
deny  ourselves  and  take  up  ihe  cross,  rather  than  "  forsake 
the  assembling  of  ourselves  together  as  the  manner  of 
some  is  ?"  The  true  disc i pies  of  Jesus,  like  the  prophet 
Daniel,  would  rather  submit  to  be  cast  into  the  lion's  den, 
than  omit  prayer ;  or  to  be  cast  into  the  fiery  furnace, 
rather  than  worship  another  God.  But  oh,  mv  soul  !  Alas  ! 
How  many  who  profess  to  be  the  disciples  of  Christ,  fre- 
quently neglect  the  sanctuary,  because  there  is  a  lion  of 
their  own  iinagination  in  the  way.  A  little  too  hot,  or  a 
little  too  cold ;  a  little  too  dusty,  or  a  little  too  damp,  is  a 
cross  too  heavy  to  be  borne,  and  a  sufficient  excuse  to  ne- 
glect the  ordinances  of  Christ's  house.  Many,  alas  !  it  is 
to  be  feared,  neglect  both  secret  and  family  prayer,  lest 
they  should  lose  too  much  time  from  their  worldly  con- 
cerns. The  importance  of  the  subject,  1  trust,  will  justify 
rny  dwelling  so  long  on  this  particular  ;  yet  the  half  has 
not  been  told.     I  j  roceed  to  notice 

Brotherly  love,  as  the  second  characteristic  of  a  true 
disciple  of  Christ.  We  have  already  seen  that  this  is  one 
of  our  Lord's  commands  to  his  diciples,  enjoined  by  him 
in  a  most  emphatical  manner.  Its  true  nature  and  im- 
portance also  having  been  pointed  out,  a  remark  or  two 
shall  suffice  in  this  f>lace. 

"  By  this"  saith  our  Lord,  "  shall  all  men  knoxo  that  ye 
are  my  disciples,  if  ye  have  love  one  to  another."  John 
xiii.  35.  Hence  it  is  evident  that  the  love  which  our  Lord 
requires  is,  not  9   mere  latent,   inactive  principle  in  the 


ESSAYS  OS    BAPTISE.  10 

heart,  for  no  man  could  know  thera  by  that ;  but  a  fer- 
vent active,  beneficial  love  ;  a  love  in  deed  and  in  truth, 
appearing  by  its  most  genuine  fruits  and  etfects  in  the 
whole  of  their  conduct  towards  each  other,  so  as  striking- 
ly to  distinguish  them  from  all  the  world  besides,  and 
mark  them  out  to  all  men  as  his  disciples.  "  This  love" 
saith  an  able  writer,  "  consists  not  in  speculative  ideas  of 
general  benevolence  floating  in  the  head,  and  leaving  the 
heart,  as  speculations  often  do,  untouched  and  cold  ;  nei- 
ther is  it  confined  to  that  indolent  good  nature  which 
makes  us  rest  satisfied  with  being  free  from  inveterate 
malice,  or  ill-will  to  our  fellow  creatures,  without  prompt- 
ing us  to  be  of  service  to  any.  True  love  is  of  an  active 
principle.  It  is  not  properly  a  single  virtue  ;  but  a  dispo- 
sition residing  in  the  heart  as  a  fountain,  whence  all  the 
virtues  of  benignity,  candour,  forbearance,  generosity, 
compassion  and  liberality  flow,  as  so  many  native  streams." 

Nor  is  there  any  danger  of  exceeding  the  boundaries  of 
brotherly  love.  Christ's  love  to  his  people  is  the  noble 
pattern  for  our  imitation,  as  well  as  the  powerful  example 
to  enforce  it.  Brethren,  let  us  carefully  consider  and  faith- 
fully obey  the  folio vving  directions  :  "  1  have  given  you  an 
example,  that  ye  should  do  as  I  have  done  unto  you.' 
"This  is  my  commandment,  that  ye  love  one  another,  as 
I  have  loved  you,  greater  'ove  hath  no  man  than  this, 
that  a  man  lay  down  his  life  for  his  friends.''  "Hereby 
perceive  we  the  love  of  Goo,  because  he  laid  down  his  life 
for  us ;  and  wo  ought  to  lay  down  our  lives  for  the  bre- 
thren" "Herein  is  love,  not  that  we  loved  God,  but 
that  he  loved  us,  and  sent  his  Son  to  be  a  propitiation  for 
our  sins.  Beloved,  if  God  so  loved  us,  we  ought  also  to 
love  one  another."  John  xiii.  15,  xv.  12,  13.  1  John  iii.  16, 
iv.    10,  11. 

Besides  self-dB,nial  and  brotherly  love,  1  will  name 
but  one  more  ch>iracteristic  ot  Christ's  disciples,  viz : 
fruitfulness.  For  thus  said  our  blessed  Lord,  "  Herein 
is  my  Father  glorified,  that  ye  bear  much  fruit ;  so  shall  ye 
be  my  disciples."  John  xv.  8.  The  disciples  of  Christ 
constitute  his  church,  of  which  the  Jewish  congregation, 
under  the  metaphor  of  a  vineyard  and  olive  tree,  were  but 
a  type ;  and  if  of  them,  the  mere  shadow,  the  Lord  ex- 
pected many  and  good  fruits,  how  much  more  from  them 
who  are  the'  substance.     Not  that  their  fruitfulness   is  t© 


144  ESSA7S  ON    BAPTISM. 

make  or  constitute  them  the  disciples  of  Christ,  but  as  the 
evidence  that  they  are  such  in  reality.  Just  as  the  good 
fruit  does  not  make  the  tree  good,  for  it  is  the  goodness  of 
the  tree  that  produces  the  good  fruit,  but  shews  it  to  be 
good.  The  Lord  Jesus  Christ  himself,  who  is  the  God  of 
nature  as  well  as  of  grace,  has  illustrated  this  subject  in 
the  best  manner  possible.  Let  us  hear  the  gracious  words 
which  proceeded  from  his  lips,  "  Beware  of  false  prophets 
which  come  to  you  in  sheep's  clothing,  but  inwardly  they 
are  ravening  wolves.  Ye  shall  know  ihem  htj  their  fruits. 
Do  men  gather  grapes  of  thorns,  or  ligs  of  thistles?  even 
so  every  good  tree  bringeth  forth  good  fruit ;  but  a  cor- 
rupt tree  bringeth  forth  evil  fruit.  A  good  tree  cannot 
bring  forth  evil  fruit ;  neither  can  a  corrupt  tree  bring 
forth  good  fruit.  Every  tree  that  bringeth  not  forth  good 
fruit  is  hewn  down  and  cast  into  the  fire.  Wher«^fore  fcy 
their  fruit  ye  shall  know  them."  Mat  vii.  15 — 20. 

The  necessity  of  fruitfulness,  or  good  works,  I  fear,  is 
misunderstood  by  many,  whose  hearts,  we  trust,  are  bet- 
ter than  their  heads.  Whilst  some  are  exceedingly  zealous 
for  good  works,  thereby  to  obtain  salvation,  as  if  Christ 
had  done  nothing  ;  others  neglect  almost  every  christian 
duty,  under  the  prete.vtthat  Christ  has  merited  every  bles- 
sing, and  that  God  will  do  his  own  work.  Hence  family 
worship,  morning  and  evening  prayer  and  praise,  and  the 
readmg  of  the  sacred  scriptures,  is  totally  omitted  by  not  a 
few  of  the  disciples  of  Christ.  The  religious  instruction 
of  their  dear  children,  by  admonitions  and  exhortations,  by 
catechisms  and  bible  questions,  or  in  Sunday  Schools,  is  re- 
probated as  making  hypocrites ;  and  to  promote  any  reli- 
gious institution,  such  as  Missionary  Societies,  Bible,  Tract 
or  Sunday  School  Societies,  is  looked  upon,  not  only  as 
unnecessary  and  useless,  but  as  interfering  with  God's 
prerogative  of  converting  sinners. 

Some  of  you,  my  beloved  brethren,  may  think  this  state- 
ment overcharged.  So  should  I,  were  my  judgment  of 
men's  conduct  formed  by  the  nature  of  the  holy  religion 
they  profess.  But  alas!  I  am  recording  facts,  which  mine 
eyes  and  ears  have  too  often  witnessed,  during  my  last 
thirty  years  pilgrim.age  in  the  old  and  new  world  Dear 
reader,  I  beseech  you,  by  all  that  is  sacred  and  valuable,  se- 
riously to  listen  to  the  voice  of  conscience.  Does  it  say 
like  the  prophet,  "  then  art  the  man."     Oh !  take  care  not 


g^SAYS  ON    BAPTISM.  145 

to  silence  it  by  vain  excuses.  Repent  of  the  too  long  ne- 
glected duties  and  privileges  and  be  zealous  to  perforin 
and  maintain  good  works.  The  immense  importance  ol 
correct  ideas  on  this  subject  may  require  and  justify  a 
brief  statement  of  the  ditterent  kinds  and  qualities  of  the 
good  works  or  fruits  expected  by  our  blessed  Redeemer. 

With  respect  to  the  kinds,  I  would  observe  that  the  ex- 
pression good  works,  so  frequently  used  in  the  word  of 
God,  is  a  very  comprehensive  term.  Besides  acts  of 
charity,  it  includes  all  the  duties  and  employments  of  re- 
ligion, and  all  performances  and  actions  whereby  we  may 
glorify  God  and  adorn  our  christian  profession.  The  dis- 
ciples of  Christ  must  abound  in  all  the  acts  of  worship, 
both  internal  and  external  The  former  are  the  life  of 
their  souls ;  and  the  latter  the  comfort,  strength,  and  sup- 
port, the  songs  in  the  house  of  their  pilgrimage,  and  their 
refreshing  by  the  way.  To  be  diligent  in  business  is  a 
duty,  as  well  as  to  be  fervent  in  spirit  serving  God.  To 
labour  six  days  is  a  good  work,  as  well  as  to  rest  on  the 
seventh.  God  has  sent  none  into  the  world  to  be  idle. 
As  his  own  beloved  Son  had  his  work  to  do,  so  have  all 
his  children.  Hence  the  .Apostolic  exhortation  :  "letour's 
also  learn  to  maintain  good  works  for  necessary  uses, 
that  they  be  not  unfrui'ful."  Pet.  iii.  14.  When  Johns 
hearers  came  to  know  what  they  should  do,  he  refers  every 
one  to  his  calling.  Luke  iii  10-12.  "  Without  these  good 
works,"  saith  a  pi  )us  writer,  "  we  are  drones  in  the  com- 
mon hives,  yea,  hardens  upon  the  earth."  It  is  scarcely 
necessary  to  mention  that  those  who  are  zealous  of  good 
works  must  not  be  deficient  in  works  of  righteousness  and. 
justice.  They  must  hurt  none,  give  to  every  one  his  own, 
and  use  fidelity  in  every  relation  and  engagement.  Like 
the  great  Apostle  of  the  Gentiles,  they  must  "  exercise 
themselves  to  have  always  a  conscience  void  of  offence  to- 
wards God  and  towards  men."  The  credit  of  religion  is 
much  concerned  in  the  just  dealings  of  its  professors. 
Hence  said  the  Prophet  when  rebuking  the  nobles  and 
the  rulers  for  taking  usury  ;  "  It  is  not  good  that  ye  do  , 
ought  ye  not  to  walk  in  the  fear  of  our  God,  because  of 
the  reproach  of  the  heathen  our  enemies  ?"  Neh.  v.  9 
Oh,  my  beloved  brethren,  how  just  and  important  is  the 
following  remark.  May  it  be  deeply  engraven  by  the  fin 
ger  of  God  on  the  heart  of  every  reader.     "  If  this  pasro 

13 


140  ESSAYS    ON  BAPTISM, 

was  written  in  tears,  printed  in  blood,  enclosed  in 
black  lines,  and  read  with  groanings  that  cannot  be  utter- 
ed ;  even  this  would  be  too  feeble  an  expression  of  the  au- 
thor's grief  for  that  want  of  christian  consistency,  which 
it  has  been  his  calamity  to  witness  in  what  is  called  the 
religious  world,  and  which  renders  it  so  necessary  for  him 
to  insist  on  the  importance  of  uniform  piety.  The  want 
of  this  in  the  conduct  of  professing  christians,  has  done 
more  harm  to  Christianity,  than  all  the  ravings  of  infidelity 
from  the  time  of  Cain  to  the  death  of  Paine.  This  sacred 
and  deathless  cause  lifts  her  venerable  form,  bearing  the 
scars  of  many  a  wound,  not  inflicted  by  arrows  plumed  by 
the  pen  of  Voltaire  or  Hume ;  oh,  no,  such  weapons 
bounded  from  her  bosom  as  from  a  shield  of  triple  brass, 
and  dropped  at  her  feet  to  be  deposited  with  the  spoils  of 
her  victories  ;  but  the  darts  that  lacerated  her,  and  left  the 
memorials  of  their  mischief  upon  her  form,  were  the  vices 
and  follies  of  her  votaries. 

O  !  christians,  w  ill  ye  scourge  and  lacerate  her  ?  will  ye 
array  her  in  the  costume  of  scorn,  and  leading  her  forth 
bleeding  and  dejected  to  meet  her  enemies  in  the  gate, 
proclaim,  "  Behold,  an  iraposter  !"  Will  ye  assist  to  raise 
the  clamor  which  infidel  philosophers  endeavoured  to 
excite  and  stir  up  the  multitude  to  exclaim,  "  Away  with 
her,  away  with  her  !  Crucify  her,  crucify  h6r  !"  Tremble 
at  the  thought.  If  cliristianity  ever  die,  it  will  not  be  in 
the  field  of  conflict,  by  the  power  of  her  enemies,  but  like 
Caesar,  in  the  capitol,  by  the  hands  of  his  friends  ;  and 
which  of  us  would  like  to  meet  the  look  of  her  expiring 
eye,  or  the  mild  reproach  of  her  faltering  tongue  ?  "  What 
thou,  my  son !"  But  she  cannot  die,  wounded  she  may 
be,  and  has  been  ;  but  the  memorials  of  her  injury  are  the 
proofs  of  her  immortality,  and  proclaim  her  to  be  of  hea- 
venly origin  ;  like  the  fabled  scars  of  the  heathen  gods  of 
Greece  and  Rome,  her  wounds  demonstrably  shew  that  a 
divinity  sustained  her. 

Still,  however,  the  inconsistencies  of  professing  chris- 
tians may  limit  her  reign,  although  they  cannot  destroy 
her  existence.  By  these  things,  sinners  are  hardened  in 
their  courses,  the  access  of  life  rendered  more  difiicult, 
while  the  avenues  of  eternal  death  are  made  more  wide 
and  easy.  That  man,  whose  conduct  opposes  his  profes- 
sion, may  certainly  be  arraigned  for  the  crime  of  murder. 


ESSAYS    ON  BAPTISM. 


147 


Let  him  not  go  quietly  to  his  pillow  as  if  blood-guiltiness 
were  not  upon  his  concience  for  it  is  there,  and  a  voice  is 
continually  saying  to  him,  "  Thy  brother's  blood  crieth  to 
me  from  the  ground."  He  has  not  slain  the  bod(f  of  his 
fellow-mortal,  but  he  has  been  accessory  to  the  death  of 
souls.  Some  that  sought  for  an  apology  for  their  sins, 
an  opiate  for  their  consciences,  found  it  in  his  7nis-con- 
duct."* 

Nor  will  the  disciples  of  Christ  rest  satisfied  in  a  mere 
ne.galive  righteousness,  "  to  have  done  harm  to  none  ,  '  the 
benevolence  of  their  renewed  nature  will,  like  the  sap  of 
a  good  tree,  force  and  extend  itself  into  every  branch  of 
charity  and  doing  good,  "  To  give  to  every  one  his  own 
and  injure  none,"  as  the  common  saying  is;  to  be  strictly 
honest  is  right  and  good,  and  would  to  God  it  were  really 
so  with  all ;  but  to  be  a  good  man,  a  very  kind  and  boun- 
tiful benefactor  is  a  great  deal  better.  The  Ap'>stle  seems 
to  have  considered  the  diffeience  betwer^n  thes;^  choracters 
in  the  same  light  as  that  of  a  man  before  and  after  his 
conversion  to  God.  "  For  scarcely  for  a  righteous  mau 
will  one  die,  yet  peradventure  for  a  good  man  some  would 
even  dare  to  die  ;  but  God  commendeth  his  love  toward 
us,  in  that,  while  we  were  yet  smners,  Christ  died  for  us  ; 
much  more  then,  lieing  now  justified  by  his  blood,  we  shall 
be  saved  from  wrath  through  him ;  for  if,  w':cn  we  were 
enemies,  we  were  reconciled  to  God  by  the  cleatti  of  his 
Son,  much  more,  being  reconciled,  we  shall  be  saved  by 
his  life."  Rom.  v.  7-10.  The  Apostle's  meaning  is  })lain,  and 
his  reasoning  cogent.  His  design  evidently  wa'.  to  answer 
an  objection  that  might  be  brought  against  his  assertion  in 
v.  5,  that  the  believer's  hope  shall  not  make  him  ashamed. 
Some  might  say,  although  we  are  justified  and  enjoy  peace, 
&c.  yet  we  may  be  left  to  apostatize.  The  Apostle  rea- 
sons from  the  greatness  of  God's  love  to  Uiem  before  their 
conversion,  that  he  would  not  suffer  them  to  perish  after- 
ward ;  and  the  greatness  of  this  love  ajipears  by  Christ's 
dying  for  us  when  we  were  neither  g'od  nor  righteous, 
but  sinners,  ungodly  and  enemies.  Ajsd  as  the  disciples 
of  Christ  are  to  be  ready  always  to  do  every  good  work, 
in  like  manner  they  will  not  be  at  a  loss  t  find  .objects  of 
benevolence.     Besides  the  poor  which  taey  have  always 

*  Church  AJember's  Guide. 


^^^  fiSSAYS  ON    BAPTISM. 

Avith  them,  there  is  yet  a  world  lying  in  wickedness.  Han- 
Wreds  of  millions  perishing  for  the  lack  of  knowledge,  and 
jnultitudes  crying,  "  come  over  and  help  us  !"  Let  those 
whom  God  has  called  to  the  most  honorable  employment 
of  a  missionaiT,  go  forth,  "  preaching  among  the  Gentiles 
the  unsearchable  riches  of  Christ;'  let  others  cast  their 
mites  as  God  has  prospered  them,  into  the  treasury  of  the 
different  religious  societies,  the  glory  of  the  present  gene- 
ration ;  and  let  those  who  have  no  mite  to  give,  abound 
in  the  best  of  good  works,  fervent  and  believing  prayers 
unto  the  Lord  of  the  harvest. 

But  it  is  high  time  to  say  a  few  words  respecting  the 
()ualities  of  the  fruits  which  the  Lord  of  the  vineyard  ex- 
pects. 1 .  They  must  be  good  fruits,  and  not  zvild  grapes. 
Acts  of  goodness  opposed  to  siniul  acts.  The  fruits  of 
the  Spirit  opposed  to  the  fruits  ot  the  flesh,  these  are  car- 
nal, selfish,  and  earthly  ;  those  are  fruits  of  hoIi7iess  and 
righteousness  ;  such  as  acts  of  piety  towards  God,  of  jus- 
tice towards  men,  and  of  sobriety  towards  ourselves.  Tit. 
ii.  12.  They  are  good  fruits  when  brought  forth  vnto  God; 
Rom.  vii.  4. — when  our  thoughts,  words,  and  actions  are 
with  reference  to  liim  :  out  of  obedience  to  his  will,  to 
serve,  please  and  honor  him.  If  such  be  the  spring,  the 
matter,  and  the  end  of  our  fruits,  they  are  good  and  well- 
pleasing  in  the  sight  of  God. 

We  observe,  however,  that  these  fruits  must  be  real. 
A  mere  show  or  appearance  of  fruit,  will  not  suffice.  The 
fig-treo  mentioned  in  the  gospel  had  leaves,  a  sign  of 
fruitfulness,  but  being  barren,  it  was  cursed  and  withered. 
It  is  pleasant  to  see  a  tree  in  full  bloom  and  blossom,  but 
without  fruit  it  is  useless  to  the  husbandman,  and  greatly 
disappoints  his  expectations.  Even  so,  "if  a  brother  ©r 
sister  be  naked,  and  destitute  of  daily  food,  and  one  of 
you  say  unto  them,  depart  in  peace,  be  ye  warmed  and 
filled ;  notwithstanding  ye  give  them  not  those  things 
which  are  needful  to  the  body:  what  does  it  profit?" 
James  ii.  15,  ^Q. 

Seasonablcness  is  another  quality  of  christian  fruitful- 
ness. The  righteous  is  like  a  "  tree  planted  by  the  rivers 
of  water,  that  bringeth  forth  his  fruit  in  his  season  ;"  Ps.  ii. 
3.  when  it  is  most  beautiful  and  most  useful.  For  "  there 
is  a  season  for  every  thing."  Eccl.  iii.  1.  To  be  patient 
when  we  are  provoked  is  good  fruit,  but  not  when  we 


ESSAYS  ON    BAPTISM,  '^9' 

hear  God  blasphemed.  Spiritual  rejoicing  is  an  excel- 
lent fruit,  but  not  when  we  go  into  the  house  of  mourning. 
When  graces  are  in  exercise  in  proper  season,  they  arc 
then  more  excellent  fruits.  How  pleasant  to  see  strong 
faith  under  heavy  trials — meekness  under  malignant  provo- 
cations— contentment  in  pinching  wants-undaunted  cour- 
age in  imminent  danger-humility  in  the  midst  of  applause, 
and  self-denial  when  surrounded  with  abundance. 

Quantittf  is  particularly  noticed  by  our  Lord.  "  That  ye 
bear  mi^cA  fruit,"  John  xv.  8.  Those  that  enjoy  the  means  of 
grace,  must  not  only  bring  forth  fruit,  but  be  fruitful,  bear 
abundance.  A  tree  is  not  full  of  fruit,  and  so  not  fruit- 
ful, if  all  the  main  branches  do  not  bear  and  bring  forth 
plenty.  Mind  and  heart  and  hie,  must  bring  forth  fruit  in 
some  abundance.  Knowledge  should  abound  in  the  mind  ; 
holy  affections  and  spiritual  graces  should  abound  in  the 
heart;  and  out  of  the  "  abundance  of  the  heart"  should 
"  the  mouth  speak,"  and  all  other  parts  act  for  God  so  as 
"to  be  always  abounding  in  the  work  of  the  Lord." 
Hence  the  propriety  of  attending  to  the  Apostolic  exhor- 
tation, "  add  to  your  faith  virtue  ;  and  to  virtue  knowledge  ; 
and  to  knowledge  temperance ;  and  to  temperance  pa- 
tience;  and  to  patience  godliness;  and  to  godliness 
brotherly  kindness ;  and  to  brotherly  kindness  charity ; 
for  if  these  things  be  in  you  and  abound,  they  make  you 
that  ye  shall  neither  be  barren  nor  unfruitful  in  the  know- 
ledge of  our  Lord  Jesus  Christ."  2  Pet.  i.  5-8. 

In  the  last  place  we  would  observe,  that  our  fruitfulness 
must  be  in  proportion  to  our  advantages.  Whilst  our 
Lord  expects  all  his  disciples  to  bring  forth  much  fruit, 
yet  he  expects  more  from  some  than  from  others ;  ac- 
cording to  the  rule  laid  down  by  himself  "  Unto  whom- 
soever much  is  given,  of  him  shall  be  much  required,  and 
to  whom  men  have  committed  much,  of  him  they  will  ask 
the  more."  Luke  xii.  48.  Those  who  enjoy  the  gos- 
pel in  great  light  and  power,  who  have  the  mysteries  of  it 
clearly  discovered,  practically  enforced,  and  brought  home 
to  mind,  conscience,  will,  and  affections,  so  as  the  light,* 
force,  and  infljience  of  it  may  reach  the  whole  man,  the 
whole  life,  and  have  this  continued  many  years  ;  if  they 
bring  not  forth  more  fruit  than  such  as  have  the  gospel, 
but  not  with  such  advantages,  they  are  wofulfy  and  sin- 
fully defective  in  fruit-bearing. 

13* 


IbO  ESSAYS  ON    BAPTISBT. 

Tlie  reasons  and  motives  to  fruitfulness  are  many  and 
<  ogent,  but  must  be  omitted  at  present  ,and  we  will  pro- 
ceed to  name  the  Design  of  Baptism  as  a  third  argument 
to  enforce  obedience  to  all  Christ's  commands. 

It  is  unnecessary  to  mention  either  the  many  unscriptu- 
raj  designs  of  this  sacred  ordinance,  as  held  by  some,  or 
all  the  true  ones,  as  held  by  our  denomination.  It  is  suffi- 
cient, my  beloved  brethren,  to  remind  you  that  we  consi- 
der it  an  emblem  or  sign  of  our  being  regenerated  or  born 
of  the  Spirit;  and  a  symbolical  representation  of  our  spi- 
ritual death,  burial,  und  resurrection.  Our  belief  on  this 
tjubject  is  abundantly  confirmed  by  the  following  passages 
of  scripture,  to  which  the  reader  will  do  well  to  refer. 
John  iii.  5.  Tit.  iii.  5.  1  Pet.  iii.  21,  22.  Rom.  vi.  1-13.  Col. 
ii.  12,  13.  From  hence  it  evidently  appears  to  be  our 
duty  to  hate  sin,  to  love  the  brethren,  and  to  be  zealous 
of  good  works  ;  for  these  arc  the  characteristics  of  them 
that  are  born  of  God.  With  what  holy  indignation  does 
tlie  Apostle,  in  the  foregoing  passages,  spurn  at  the  sup- 
position of  a  baptized  christian  living  in  sin !  How  just 
and  powerful  his  arguments  "  to  live  in  newness  of  life  !" 

Self-righteous  pride  and  antinomian  licentiousness,  are 
two  fatal  rocks,  on  which  immense  multitudes  are  con- 
tinually wrecked,  and  betv/een  which  none  but  the  Holy 
Spirit  can  pilot  us  ;  and  the  objections  of  open  enemies 
to  the  doctrines  of  grace,  derive  their  greatest  plausibi- 
lity from  the  unholy  lives  of  many  professed  friends. — 
"Every  true  believer  abhors  the  thought  of  thus  perfect- 
ing the  gospel,  and  despising  the  riches  of  divine  grace  ; 
and  could  he  be  led  to  think  that  he  might  go  on  in  sin 
with  impunity,  he  would  be  kept  back,  by  a  strong  aver- 
sion  from  it ;  for  how  can  he,  in  whose  heart  those  princi- 
ples are  mortified,  which  gave  rise  to  his  former  sinful 
courses,  continue  in  those  practises  which  he  now  has  no 
pleasure  in,  but  loathes  and  dreads."     Scott. 

I  close  this  argument  by  referring  the  reader  with  plea- 
sure to  the  excellent  sermon  on  the  Design  of  Baptism  by 
Professor  Irah  Chase. 

'The  fourth  argument  to  enforce  obedience  to  the  com- 
mands of  Christ  is  the  glory  of  God  and  the  honor  of  reli- 
gion. To  glorify  God  is  the  chief  end  of  man.  When 
God's  own  Son  became  a  son  of  man  it  was  his  meat  and 
drink  to  glorify  his  father  by  doing  his  wiU.     How  much 


ESSAYS  ON    BAPTISM.  151 

more  ought  we,  who  are  not  only  the  creatures  of  his 
power  and  pensioners  of  his  bounty,  but  also  the  purchase 
of  his  blood.  Hence  saith  the  Apostle  :  "  ye  are  not 
your  own,  for  ye  are  bought  with  a  price  :  therefore  glo- 
rify God  in  your  body,  and  in  your  spirit,  which  are 
God's."  1  Cor.  vi.  19,  20.  And  this  duty  is  as  extensive 
as  it  is  reasonable.  "  Whether  therefore  ye  eat,  or  drink, 
or  whatsoever  ye  do,  do  all  to  the  glory  of  God."  1  Cor 
X.  31. 

We  glorify  God,  not  by  adding  any  thing  to  his  essen- 
tial glory,  for  that  is  infinite,  and  cannot  be  increased  ; 
but  declaratively,  declaring  that  He  is  glorious,  by  giving 
a  testimony  to  his  glorious  perfections,  making  it  appear 
that  He  is  glorious.  Now  there  is  a  voice  in  good  f mils 
or  works  of  obedience,  that  declares  this,  a  light  which  dis- 
covers and  makes  it  apparent  to  others  ;  and  thus  enga- 
ges them  to  acknowledge  it,  and  thereby  glorify  Him, 
Hence  saith  our  blessed  Saviour  :  "  Herein  is  my  father 
glorified,  that  ye  bear  micch  fruit."  John  xv.  8.  And 
again :  "  Let  your  light  so  shine  before  men,  that  they 
may  see  your  good  works,  and  glorify  your  Father  which  is 
in  heaven."  Mat.  v.  16.  Now  if  to  bring  forth  fruit  is  to 
glorify  God,  then  it  is  our  greatest  perfection  and  highest 
excellency  to  do  so  ;  for  angels  themselves  can  do  nothing 
better,  nothing  higher.  True,  they  glorify  him  more,  but 
they  can  do  no  more  than  glorify  him. 

As  the  glory  of  God,  so  likewise  the  honor  of  religion  is 
connected  with  our  fruitfulness.  We  are  exhorted  "  to 
adorn  the  doctrine  of  God  our  Saviour  in  all  things."  Tit. 
ii.  10.  The  church  is  the  Lord's  garden,  and  it  is  adorned 
by  the  fruitfulness  of  its  trees.  Barrenness  or  bad  fruit  is 
a  disgrace,  and  makes  the  garden  ill  spoken  of;  but  a 
holy  and  useful  life  will  stop  the  mouth  of  gainsayers.  See 
Rom.  ii.  24.  1  Pet.  li.  15.  I  close  this  particular,  by  adop- 
ting for  you, my  beloved  brethren,  and  for  myself,  the  Apos- 
tolic prayer  that  "  the  God  of  peace,  that  brought  again 
from  the  dead  our  Lord  Jesus,  that  great  shepherd  of  the 
sheep,  through  the  blood  of  the  everlasting  covenant, 
make  us  perfect  in  every  good  work  to  do  his  will,  work- 
ing in  us  that  which  is  well-pleasing  in  his  sight,  through 
Jesus  Christ,  to  whom  be  glory  for  ever  and  ever,  Amen." 
Heb.  xiii.20,  21. 
The  last  argument  I  shall  use  to  enforce  obedience  to 


152  ESSAYS  ON    BiPTISM. 

Christ's  commands  is  its  indespensible  necessity  for  the 
obtaining  of  an  assurance  of  our  personal  interest  in 
Clnist.  That  such  an  assurance  may  be  obtained  is  evi- 
dent from  the  nature  of  the  tiling  itseh'.  The  criterion,  by 
which  we  are  to  judge  of  our  spritual  state,  is  precisely 
the  same  as  that  whereby  we  determine  the  nature  and 
value  of  things  around  us.  For  our  blessed  Lord  himself 
hath  told  us,  as  has  been  mentioned  above,  that  as  we  know 
the  different  kinds  and  comparative  excellence  of  trees  by 
their  fruits,  so  we  may  ascertain  by  our  works  whether  we 
be  real  or  only  nominal  christians.  It  is  further  evident  from 
nxiiny  passages  of  scripture  :  such  as  make  it  our  duty  to  ob- 
tain it  with  all  diligence;  see  2  Pet.  i.  10.  2  Cor.  xiii.  5. 
lleb.  vi.  1 1 .  such  as  record  saints  in  the  Old  or  New  Testa- 
ment who  had  obtained  it ;  see  Job  xix.  25.  Ps.  xvii.  15.  ciii. 
2,  3.  Gal.  ii.  20.  1  Tim.  i.  1 2.  2  Tim.  iv.  8,  9.  Heb.  x.  34.  and 
such  as  describe  the  evidences  by  which  we  are  to  ascer- 
tain it,  1  John  iii.  10.  14.  21.  v.  13. 

Nor  ought  we  to  overlook  the  importance  of  the  subject. 
It  is  not  only  a  christian  duty  expressly  required,  as  ap- 
pears from  the  scriptures  just  named  ;  but  it  is  exceeding- 
ly useful  in  our  journey  through  this  wilderness  world. 
Although  we  do  not  consider  it  necessary  unto  salvation, 
yet  it  is  a  privilege  of  inestimable  worth.  Though  our 
holy  and  useful  life  is  not  the  gro«/((7  of  our  hope  and  con- 
fidence, yet  it  is  an  evidence ;  and  the  believer's  comfort 
may  be  increased  by  the  sight  of  good  works  though  it  be 
not  built  on  them.  They  manifest  a  claim  and  title  to  the 
crown  but  do  not  merit  it.  We  never  can  have  the  spirit's 
witness  without  sanctification  and  purity  of  heart  and 
life.  How  beautiful  and  comprehensive  the  sentiment  of 
the  Poet  in  the  following  hymn,  which  for  many  years  has 
been  and  ever  will  be  the  delightful  song  in  the  house  of 
my  pilgrimage. 

''  When  I  can  read  my  title  clear 
To  mansions  in  the  skies, 
I'll  bid  farewell  to  every  fear, 
And  wipe  my  weeping- eyes. 

Should  earth  ag-ainst  my  sonl  engage, 

And  hellish  darts  be  hufi'd, 
Then  I  can  smile  at  s^tan's  rage, 

And  face  a  frowning  world. 

Let  cares  like  a  wild  deliijre  come. 
And  Itortns  of  sorrow  fail, 


E?SATS  OK    BAPTISM.  t53 

May  I  but  safely  reach  my  home 
My  God,  my  heaven,  my  all. 

There  shall  I  bathe  my  weary  soul, 

In  seas  of  heavenly  rest, 
And  not  a  wave  of  trouble  roll, 

Across  my  peaceful  breast."        Watts. 

Should  a  criminal  under  sentence  of  death  receive  the 
assurance  that  the  sovereign  hath  pardoned  his  crime  and 
ordered  him  to  be  released  in  a  few  days,  his  feelings 
would  be  inexpressible.  But  infinitely  greater  and  better 
are  the  effects  of  true  assurance  of  hope.  "  Being  justifi- 
ed by  faith,  we  have  peace  with  God  through  our  Lord 
Jesus  Christ."  Rom.  v.  1.  A  peace  which  passes  all  un- 
derstanding, a  tranquility  and  serenity  of  mind  which  is 
better  experienced  than  expressed.  When  God  is  at 
peace  with  us,  conscience  is  pacified.  Assurance  revives 
and  invigorates  religion  in  the  soul.  It  rekindles  our  first 
love  to  God.  Love  begets  love.  "  We  love  him,  because 
he  first  loved  us."  1  John  iv.  19.  When  Christ  had  for- 
given much  to  her  who  had  sinned  much,  and  had  mani- 
fested pardoning  mercy  to  her  soul,  oh,  how  it  did  infiu- 
ence  her  love  to  Christ !  Luke  vii.  47.  It  also  fills  the 
soul  with  holy  fear,  care,  and  watchfulness.  He  that  tra- 
vels the  road  possessed  of  a  rich  treasure  is  afraid  of 
thieves  in  every  bush.  This  is  exemplified  in  the  spouse, 
who  had  endured  many  a  sad  day  and  night  in  Christ's 
absence,  and  sought  him  sorrowing  :  but  when  she.had  re- 
gamed  his  felt  and  sensible  presence  she  saith,  "  I  found 
him  whom  my  soul  loveth :  I  held  him,  and  would  not  let 
him  go."  Cant.  iii.  4.  She  does  not  lay  by  diligence,  as 
if  all  were  done  ;  but  is  of  new  taken  up  with  as  great 
care  to  retain  and  improve  this  mercy,  as  before  she  was 
soHcitous  to  obtain  it.  Assurance  makes  us  active  and 
lively  in  God's  service.  It  excites  prayer,  and  quickens 
in  duty.  As  diligence  begets  assurance,  so  assurance  be- 
gets diligence.  Doubts  and  fears  discourage  our  hearts 
and  weaken  our  hands,  but  an  assurance  of  God's  favor 
produces  joy,  and  "  the  joy  of  the  Lord  is  our  strength." 
It  is  like  the  spirit  in  Ezekiel's  wheels,  which  moved  and 
lifted  them  on  high.  When  this  generous  principle  influ- 
ences the  soul,  wisdom's  ways  are  not  only  the  ways  of 
duty,  but  of  pleasantness,  and  all  her  paths  are  peace  ; 
the  statutes  of  the  Lord  then  rejoice  the  heart ;  the  com- 


154  ESSAYS  ON    BAPTISM. 

mandmcnts  of  God  are  no  longer  grievous ;  more  to  be 
desired  are  they  than  gold,  yea  than  much  fine  gold, 
sweeter  also  than  honey,  or  the  h  >ney-comb.  The  real 
christian  lives  in  his  own  element,  when  he  is  living  in 
obedience  to  them ;  he  sees  the  beauty  and  excellency  of 
walking  in  sweet  submission  to  the  holy  mind  and  will 
of  God  ;  and  his  continual  desire,  wish,  and  prayer  is,  oh, 
that  my  ways  were  made  so  direct,  that  I  might  always 
keep  tiiy  righteous  judgmeut ! 

Assurance  enables  the  believer  to  bear  affliction  with 
fortitude  and  to  meet  death  wi4h  joy  and  courage.  He 
not  only  rejoices  in  the  hope  of  glory  ;  but  in  the  way  to 
it,  "  he  glories  even  in  tribulations,  knov/ing  that  tribula- 
tion vvorketh  patience,  and  patience  experience,  and  ex- 
perience hope,  and  hope  maketh  not  ashamed,  because 
the  love  of  God  is  shed  abroad  in  our  hearts  by  the  Holy 
Ghost  which  is  given  unto  us."  Rom.  v.  3-5.  That  the 
assurance  of  eternal  glory  is  the  best  support  under  all 
temporal  calamities,  is  evident  from  the  following  reason- 
ings of  the  inspired  Apostle :  "  For  this  cause,  we  faint 
not ;  but  though  our  outward  man  perish,  yet  the  inward 
man  is  renewed  day  by  diiy,  fi>r  our  light  affliction, 
which  is  but  for  a  moment,  vvorketh  for  us  a  far  more  ex- 
ceeding and  eternal  weight  of  glory  ;  while  we  look  not  at 
the  things  which  are  seen,  but  at  the  things  which  are  not 
seen :  l^or  the  things  which  are  seen  are  temporal ;  but 
the  things  which  are  not  seen  are  eternal ;  For  we  know 
(or  are  assured)  that  if  our  earthly  house  of  this  taberna- 
cle were  dissolved,  we  have  a  building  of  God,  a  house  not 
made  with  hands,  eternal  in  the  heavens."  2  Cor. 
iv.  16-10.  v.  1.  The  Apostle  here  supposes  the  worst  of 
the  case,  viz  ;  that  our  temporal  afflictions  are  so  grievous 
as  to  issue  in  death,  an  entire  dissolution  of  our  earthly 
house  or  tabernacle  ;  yet  (saith  he)  even  then  to e  faint  not, 
because  we  hope  for  everlasling  habitations  ;  and  if  this 
hope  can  support  the  soul  under  the  last  and  most  exqui- 
site distress  of  nature,  much  more  under  the  lighter  bur- 
dens of  life.  He  that  has  a  scriptural  assurance  of  having 
passed  from  spiritual  death  unto  life,  needs  not  fear  death 
natural.  He  that  can  say  with  David,  '■  Jehovah  is  mj 
shepherd,"  may  also  add,  "  though  I  walk  through  the 
valley  of  the  shadow  of  death,  I  will  fear  no  evil :  for  thou 
art  with  me :  thy  rod  and  thy  staff  they  comfort  me,"  Ps. 


ESSAYS  ON    BAPTISM.  155 

xxiii.  1.4.  If  with  the  Apostle  we  can  say :  "for  me  to 
live  is  Christ, "  we  may  also  add,  "  and  to  die  is  gain." 
Phil.  i.  21.  And  with  him,  too,  we  may  "  desire  to  depart 
and  be  with  Christ,  which  is  far  better." 

Such,  my  beloved  brethren,  are  some  of  the  blessed 
consequences  flowing  from  an  assured  interest  in  the  sal- 
vation of  Christ.  It  is  this  which  animates  the  people  of 
God  with  a  noble  disdain  of  the  sinful  pleasures  and  vain 
pursuits  of  this  present  life  ;  it  is  this  which  makes  them, 
like  Moses,  esteem  the  reproaches  they  suffer  for  Christ's 
sake,  greater  riches  than  all  the  treasures  of  this  world  ;  it 
is  this  which  inspires  them  with  a  kind  of  supernatural  mag- 
nanimity and  fortitude,  against  every  difficulty  and  trial 
they  may  meet  with  in  their  way  to  eternal  bliss ;  it  is 
this  that  makes  them  triumph  in  the  face  of  all  opposition, 
and  say,  "  who  shall  separate  us  from  the  love  of  Christ  ? 
shall  tribulation,  or  distress,  or  persecution,  or  nakedness, 
or  famine,  or  peril,  or  sword  ? — We  are  persuaded  that 
neither  life,  nor  death,  nor  angels,  nor  principalities,  nor 
powers,  nor  things  present,  nor  things  to  come,  nor  height, 
nor  depth,  nor  any  other  creature,  shall  be  able  to  sepa- 
rate us  from  the  love  of  God  which  is  in  Christ  Jesus  our 
Lord."  Rom.  viii. 

Beloved  brethren,  what  can  be  happier,  amidst  the  num- 
berless vanities  and  vexations  which  accompany  worldly 
pleasures,  than  to  be  able  to  derive  from  an  assurance  of 
our  salvation,  pleasures  suitable  to  intelligent  creatures, 
immortal  souls  ?  What  can  be  happier  amidst  all  the  pains, 
labors,  and  miseries,  with  which  life  abounds,  than  to  en- 
joy the  plentiful  consolations,  that  issue  from  a  w^cll  groun- 
ded hope  of  eternal  felicity  ?  Above  all,  what  can  be  more 
capable  of  supporting  us  against  the  fear  of  death  ?  Mor- 
-  tal  and  dying  as  we  are,  in  a  state,  where  the  smallest  al- 
teration in  the  body  reminds  us  of  death,  what  can  wc 
wish  for  more  conformable  to  our  wants  than  to  find  in  a 
firm  hope  of  eternal  felicity,  a  shield  to  secure  us  against 
the  enemy,  and  a  sword  to  destroy  him  ?  Let  us  strive,  let 
us  pray,  let  us  venture  all  to  arive  at  this  happy  state. 

Several  other  important  consequences  flow  from  assur- 
ance, which  might  have  been  mentioned  ;  but  it  is  more 
than  time  to  close  this  long  address,  and  which  I  hasten  to 
do,  by  showing  that  such  assurance  cannot  be  obtained 
without  a  sincere  endeavor  to  "  observe  all  things  whatever 


156  ESSAYS  ON    BAPTISM. 

Christ  has  commanded."  To  build  upon  any  other  foun- 
dation, is  building  upon  sand,  which  cannot  withstand  the 
floods  and  storms  of  God's  wrath,  and  must  consequently 
fall,  and  great  will  be  the  fall  thereof  True  assurance  is 
neither  easily  nor  suddenly  to  be  attained.  It  requires 
much  labor,  self-denial,  and  vigilance  ;  an  extensive  knowl- 
edge in  religion,  a  long  acquaintance  with  the  heart,  much 
experience,  self-discipline,  and  strong  faith  ;  and  is  the 
fruit  of  a  steady,  uniform,  habitual  practice  of  universal 
piety,  accompanied  by  the  powerful  influences  of  the  Holy 
Spirit,  "  bearing  witness  with  our  spirits,  that  we  are  the 
children  of  God  '  Nor  can  it  be  supposed  that  a  privilege 
so  invaluable  should  be  suddenly  attainable.  They  there- 
fore, who  are  forward  to  boast  of  their  assurance,  and  how 
easily  they  came  by  it,  are  justly  to  be  suspected  of  lying 
under  the  power  of  a  strong  and  most  awful  delusion. 

Of  the  extreme  folly  and  danger  of  such  persons,  Mr. 
Saurin  speaks  thus  :  "  To  consider  religion  always  on  the 
comfortable  side  ;  to  congratulate  one's  self  for  having 
obtained  the  end,  before  we  have  made  use  of  the  means  ; 
to  stretch  the  hand  to  receive  the  crown  of  righteousness, 
before  they  have  been  employed  to  fight  the  battle  ;  to  be 
content  with  a  false  peace,  and  to  use  no  efforts  to  obtain 
the  graces,  to  which  true  consolation  is  annexed  ;  this  is  a 
dreadful  calm,  like  that,  which  some  voyagers  describe, 
and  which  is  a  very  singular  forerunner  of  a  very  terrible 
event.  All  on  a  sudden,  in  the  wide  ocean,  the  sea  be- 
comes calm,  the  surface  of  the  water  clear  as  chrystal, 
smooth  as  glass,  the  air  serene  ;  the  unskilful  passenger 
becomes  iranquii  and  happy  ;  but  the  old  mariner  trem- 
bles, in  an  instant  the  waves  froth,  the  winds  murmur,  the 
heavens  kindle,  a  thousand  gulfs  open,  a  frightful  light 
inflames  the  air,  and  every  wave  threatens  sudden  death. 
This  is  an  image  of  most  men's  assurance  of  salvation. " 
Vol.  III.  Ser.  10. 

That  there  is  danger  of  deceiving  ourselves  in  this  mat- 
ter, of  all  others  the  most  important,  is  evident  from  our 
Lord's  declaration  that  many  will  find  themselves  thus  de- 
ceived on  the  last  and  final  day  of  account.  His  memo- 
rable words  are  these  :  "  Not  every  one  that  saith  unto 
me,  Lord,  Lord,  shall  enter  in  the  kingdom  of  heaven  : 
but  he  that  doeth  the  will  of  my  father  which  is  in  heaven. 
Many  will  say  t®    me    in  that    day.  Lord,  Lord,  have,  we 


ESSAYS  ON    BAPTISM.  157 

not  prophesied  in  thy  name  ?  and  in  thy  name  have  cast 
out  devils  ?  and  in  thy  name  done  many  wonderful  works  ? 
And  then  will  I  profess  unto  them,  I  never  knew  you  ;  de- 
part from  me,  ye  that  work  iniquity."  Mat.  vii.  21-23. 

Let  us  guard  then,  my  beloved  brethren,  against  build- 
ing our  assurance  oji  mere  feelings,  the  etfects  of  our  own 
imaginations.  Oh  how  many  have  I  met  with,  who  profess- 
ed to  have  obtained  a  hope  of  being  in  the  way  to  heaven 
and  which  had  filled   their  heart  with  joy  and  gladness  ; 
but  being  asked  when  and  how  they  obtained  that  hope, 
some  said,    '  that  God  had  told  ihem  in  a  dream  that  their 
sins  were  pardoned,  and  that  he  was  now  their  reconciled 
father  ;"  others  replied  that  "  they  had  been  favored  with 
a  vision  of  the  night  of  a  dear  departed  friend,  who  as- 
sured  them   of  a  mansion   bemg  prepared  for  them  in 
glory."     Others  "  that  they  had  seen  a  bright  angel,  or 
perhaps  the  Lord   Jesus    himself,    saying    'be  of  good 
cheer,  your  sins  are  forgiven :'  "    and   not  a  few  replied 
that  "  they  had  put  their  finger  into   the   bible,  and  on 
opening  found  it  lighted   on  a  gracious  promise,  &c.  &c. 
Gracious  Lord  keep  us  all  from  such  delusions  I  Is  this  the 
way  to  "  read  our  title  clear   to  mansions   in  the  skies  ?" 
Is  this  the  way  to  prove  that  we  are  the  heirs  of  the  heav- 
enly inheritance  ?   Would   men  act  thus   in  their  worldly 
concerns?  Surely  not.      Well  might  our  blessed  Lord  say, 
"  the  children  of  this  world  aie  in  their  generation  wiser 
than  the  children  of  light  "   l^uke  xvi.  8.     For  vv^hat  should 
we  think  of  the  man  who  applies  to  a  Counsellor  to  defend 
his  claim  to  the  estate  of  a  person  lately  deceased,   upon 
no  better  title  than   his  earnest  d.  sire  to  possess  it ;   be- 
cause the  lease  of  his  present  habitation  is  just  expiring 
and  cannot  be  renewed ;  and   his  inexpressible  joy  and 
gladness  of  heart,  arising  from  a  full  assurance  of  hope  that 
he  shall  obtain  it,  according  to  a  revelation  from  heav- 
en made  to  him  in  a  dream,  or  vision,  &c    &c.     What 
Counsellor  in  his  senses  would   undertake  such  a  cause  ? 
How  ridiculous  would  both  appear  before  judge  and  jury? 
Yet  not  a  whit  better  is  the  title  to  the  heavenly  inheri- 
tance of  the  persons  mentioned   above.     But  very  differ- 
ent is  the  case  of  the  man  who  having  vee?i,  and  read,  and 
diligently  examined  the   will,  and  being  perfectly  certain 
that  he  is  the  person  described  therein,  feels  an  inexpres- 
sible joy  and  gladness  of  heart,  and  an  earnest  desire  of 

J4 


158  ESSAYS    ON  BAPTISM. 

possessing  it.  Sensible,  however,  that  he  may  be  mista- 
ken in  his  judgment,  and  to  prevent  disappointment,  he 
apphes  to  a  Counsellor  to  examine  and  compare  Ins  cre- 
deutiah  with  the  characteristics  mentioned  in  the  will,  and 
to  give  him  his  opinion.  No  Counsellor  would  be  surpri- 
sed at  such  an  application,  nor  refuse  to  comply.  And 
having  attended  to  the  business  and  found  the  man's  opin- 
ion correct,  he  would  congratulate  him  and  say,  "  my 
friend,  I  have  examined  your  credentials,  and  find  them 
answerable  to  the  will,  and  I  have  now  the  pleasure  to 
bear  zvitness  zoit/i  your  spirit,  (mind,  judgment,  or  con- 
science) that  you  are  the  rightful  heir  of  the  inheritance." 
This  man  now  departs  in  peace.  And  whilst  his  joy  is 
increased  with  the  confirmation  of  his  title,  he  feels  a  pro- 
portioned increase  of  love  and  gratitude  to  the  testator, 
for  having  made  him.  who  had  been  his  sworn  enemy, 
and  whom  he  might  have  brought  to  condign  punishment, 
his  sole  heir  of  a  rich  and  beautiful  inheritance. 

Take  this  latter  case,  my  beloved  brethren,  as  an  illus- 
tration of  the  scriptural  way  to  obtain  true  assurance.  For 
God  has  not  only  revealed  that  he  had  prepared  a  king- 
dom from  the  foundation  of  the  world,  and  that  our  bless- 
ed Lord  has  gone  to  heaven  to  prepare  mansions  ;  but  he 
has  also  clearly  and  fully  described  in  the  sacred  scrip- 
tures, the  will  of  the  testator,  the  characteristics  of  the 
heirs  of  that  kingdom.  By  these  characteristics,  there- 
fore, we  must  diligently  compare  ourselves,  and  if  we 
find  both  to  agree,  we  have  then  reason  to  rejoice  in 
the  hope  of  glory.  Yet  to  make  our  hope  sure  we  oiight 
to  apply,  by  frequent  prayer,  and  earnest  supplications, 
to  the  Holy  Spirit  for  his  aid,  counsel,  and  witness,  and 
when  his  testimony  agrees  with  ours,  we  may  then  rejoice 
in  the  full  assurance  of  hope  to  the  inheritance  of  the 
saints  in  light. 

Hence  saith  the  learned  Witsius  ;  "  In  what  manner 
do  believers  attain  the  assurance  of  their  election  ?  Who 
has  ascended  up  into  heaven  ?  or  who,  with  a  prying  eye, 
has  perused  the  volume  of  God's  decrees  and  secrets? 
"Who  hi!S  looked  into  the  heart  of  God  ?  We  are  here  in- 
deed to  guard  against  rash  presumption.  But  what  God 
has  from  eternity  determined  about  the  salvation  of  his 
people,  he  declares  to  them  in  time  by  signs  that  cannot 
deceive  them.     He  has  given  them  two  books,  from  which 


ESSAYS    ON  BAPTISM,  159 

they  may  gather  what  is  sufficient  to  know,  that  they  are 
written  in  the  book  of  hfe  :  namely,  the  book  of  scripture 
and  the  book  nf  conscience.  In  the  book  of  scripture,  the 
distinguishing  marks  of  election,  as  effectual  calling  by 
the  word  and  Spirit  of  God,  Rom.  viii.  30  ,  faith  in  God 
and  Christ,  2  Thess.  ii.  13., -hatred  and  eschewing  of  evil, 
2  Tim.  ii.  19.,  the  sincere  and  constant  study  of  holiness, 
Eph.  i.  4.  2  Thess.  ii.  13.,  are  drawn  out  with  great  exact- 
ness. In  the  book  of  conscience,  every  one  may  read,  if 
he  give  that  proper  dilig^Mce,  which  a  matter  of  such 
importance  requires,  whether  these  marks  be  within  him." 
On  the  CoxenaM. 

Now  although  a  child  of  God  may  possess  the  charac- 
teristics of  the  heirs  of  salvation,  and  yet  not  enjoy  the 
witness  of  the  Holy  Spirit,  yet  the  Spirit  never  bears  his 
witness  to  a  person  who  is  destitute  of  these  characteris- 
tics. Hence  appears  the  absolute  necessity  of  a  sincere 
endeavour  to  keep  all  Christ's  commandments,  for  they 
comprise  all  the  characteristics  and  marks  of  the  children 
of  God.  Wherefore,  my  beloved  brethren,  "  giving  all 
diligence,  add  to  your  faith  virtue ;  and  to  virtue  know- 
ledge ,  and  to  knowledge  temperance  ;  and  to  temperance 
patience  ;  and  to  patience  godliness  ;  and  to  godliness 
brotherly  kindness;  and  to  brotherly  kindness  charity. 
For  if  these  things  be  in  you,  and  abound,  they  make  you 
that  ye  shall  be  neither  barren  nor  unfruitful  in  the  know- 
ledge of  our  Lord  Jesus  Christ — wherefore  the  rather, 
brethren,  give  diligence  to  make  your  calling  and  election 
sure,  for  if  ye  do  these  things,  ye  shall  never  fall."  Amen 
and  Amen. 

I  proceed  in  the  second  place  to  address  a  few  words  to 
the  members  of  Pedobaptist  churches.  Permit  me,  my 
beloved  brethren,  to  invite  very  affectionately,  your  most 
serious  attention  to  the  substance  of  the  first  of  these 
Essays,  wherein  it  has  been  shewn,  and  that  from  the  very 
writings  of  the  most  eminent  Pedobaptist  divines,  that  a 
positive  institution  or  law  originates  entirely  in  the  sove- 
reign will  of  God — that  the  obligation  to  observe  them 
arises,  not  from  the  goodness  of  the  things  themselves,  but 
from  the  authority  of  God — that  the  laws  which  determine 
the  matter,  manner,  and  signification  must,  therefore,  be 
plain  and  express — that  they  admit  of  no  commutation,  mu- 
tilation, or  alteration — that  there  are  no  accidental  parts 


'60  ESSAYS  ON    BAPTISM. 

of  a  positive  institution — that  it  is  unlawful  to  conform  io 
any  part  of  a  religious  rite  without  a  divine  warrant — that 
it  is  at  our  peril  to  continue  ignorant  of  the  will  of  God, 
relating  to  his  positive  appointments,  and  great  presump- 
tion to  make  light  of  them — and  that  a  disposition  to  obey 
God  in  his  positive  institutions,  is  part  of  that  "  holiness 
without  which  none  shall  see  the  Lord."  Such,  my  dear 
reader,  are  the  sentiments  of  the  great,  the  pious,  and  the 
learned  Bishops  Burnet,  Butler,  and  Taylor, — Drs.  Dod- 
dridge, Grosvenor,  Goodman,  Owen,  Sherlock,  and  Jona- 
than Edwards,  and  a  cloud  of  other  witnesses  whose  praise 
is  in  the  churches  of  Christ.  By  these  principles  every 
baptist  is  guided  in  his  judgment  and  practice  with  res- 
pect to  the  subjects  and  mode  of  the  sacred  ordinance. 
But  let  me  ask  you,  my  brother,  for  a  reason  "  of  the 
hope  within  you"  that  you  sliall  escape  the  displeasure 
and  frowns  of  the  blessed  Redeemer  in  neglecting  this  sa- 
cred and  divine  ordinance.  Do  you  say  "  I  have  been 
baptized."  Let  me  ask  when,  and  hozv  ?  Do  you  reply 
'■  in  infancy,"  "  who  has  required  this  at  your  hands  ?"  Do 
not  the  above  mentioned  divines,  with  a  host  of  others 
declare  that  it  is  "  unlawful  to  conform  to  any  part  of  a 
religious  rite  without  a  divine  warrant  ?"  and  do  not  they 
themselves  acknowledge,  as  has  been  shewn  above,  that 
there  is  neither  precept  nor  example  to  be  found  in  the 
bible  for  infant  baptism  ?  Is  it  not,  therefore,  dear  reader, 
of  the  utmost  importance  to  the  peace  and  comfort  of 
your  soul,  to  ascertain  whether  the  blessed  Redeemer, 
whom  you  profess  to  love  and  obey,  looks  upon  your  hav- 
ing been  sprinkled  in  infancy  as  your  own  act  of  faith  and 
obedience  to  his  divine  institution,  or  whether  he  docs  not 
rather  consider  it  a  presumptuous  act  of  will-worship  in 
direct  opposition  to  his  revealed  will,  and  therefore,  is  high- 
ly displeased  with  it.  Let  the  judicious  Dr.  Owen  decide 
the  solemn  question.  "  All  worship,"'  says  he,  "  is  obedi- 
ence ;  obedience  respects  authority  ;  and  authority  exerts 
itself  in  commands.  And  if  this  authority  be  not  the  au- 
thority of  God,  the  worship  performed  in  obedience  unto 
it,  is  not  the  worship  of  God,  but  of  him  or  them  whose 
commands  and  authority  are  the  reason  and  cause  of  it. 
— God  would  never  allow  that  the  will  and  wisdom  of  any 
of  his  creatures  should  be  the  rise,  rule,  or  measure  of  his 
worship,  or  any  pact  of  it,  or  any  thing  that  belongs  uuta 


ESSAYS  ON    BAPTISM. 


161 


It.  This  honor  he  has  reserved  unto  himself,  neither  will 
he  part  with  it  unto  any  other. — Hence  the  scripture 
abounds  with  severe  interdictions  and  comminations 
against  them  who  shall  presume  to  do,  or  appoint,  any 
thing  in  his  worship,  besides  or  beyond  his  own  instititu- 
tion.  Divine  institution  alone,  is  that  which  renders  any 
thing  acceptable  unto  God. — All  divine  service  or  worship, 
must  be  resolved  into  divine  ordination  or  institution.  A 
worship  not  ordained  of  God,  is  not  accepted  of  God. — 
Adam  lost  himself  and  us  all  by  his  failure  therein."  On 
the  Heb.  ch.  i.  6.  viii.  5.  and  ix.  8. 

"  All  our  worship,"  saith  the  pious  Mr.  Hall,  "  must  be 
regulated  by  gospel  institution  ;  that  it  may  be  performed 
according  to  the  appointment  of  Christ,  as  king  of  the 
church. — Who  is  the  daring,  insolent  zoorm  that  will  pre 
sume  to  dispute  the  authority,  or  change  the  ordinances 
of  him  who  is  given  to  be  head  over  all  things  to  the 
church. — It  is  most  dangerous  and  presumptuous  to  add  any 
ceremony,  or  to  join  any  service,  or  any  pretence,  unto 
heaven's  appointment.  This  is  the  most  criminal  rashness." 
Gospel  Worship,  vol.  I.  see  Booth  Fed.  Ex.  vol.  I.  p.  29. 

Upon  what  divine  authority  then,  my  dear  brother,  do 
you  rest  your  hope  of  having  obeyed  Christ's  command  by 
being  sprinkled  when  an  infant,  seeing  there  is  neither 
precept  nor  example  for  it  in  the  sacred  scripture ;  but 
rather  as  much  prohibition  for  administering  this  sacred 
ordinance  to  an  infant  as  to  a  heathen,  mahometan,  or  un- 
believing jew.  For  the  law  of  the  institution  requires  that 
the  subject  should  be  first  taught,  should  repent  and  be- 
lieve in  the  Lord  Jesus  Christ,  which  an  infant  is  not  capa- 
ble of  doing ;  and  for  another  to  do  it  for  the  cliild,  is  as 
absurd  as  to  imagine  that  the  food  eaten  by  the  parents  is 
a  sufficient  nourishment  for  their  offspring.  Besides,  even 
if  it  could  be  proved,  which  never  can  be  done,  that  in- 
fants are  proper  subjects  for  this  ordinance,  still  the  act  of 
sprinkhng  instead  of  dipping  or  immersing  differs  as  much 
from  the  law  of  the  institution,  as  if  Abraham  had  circum- 
cised the  thumb  of  the  right  hand  of  every  male  child,  in- 
stead of  the  member  required  by  the  law  of  the  institu- 
tion. 

Arise  then,  my  brother,  repent  and  be  baptized  or  im- 
mersed, in  obedience  to  the  command  of  your  Saviour 
God     What  has  been  stated  is  equally  applicable  to  those 

14* 


i62  ESSAYS  ON    BiPTlSiff. 

who  have  been  sprinkled  as  adults  after  their  conversior* 
to  God.  For  though  they  were  proper  subjects,  yet  the 
act  of  sprinkling  was  without  scripture  precept  or  exam- 
ple, as  has  been  fully  shewn  in  Essay  IV.  The  pious  and 
indefatigable  Mr.  Booth,  after  giving  us  more  than  eighty 
quotations  from  the  most  learned  pedobaptist  divmes 
makes  the  following  observation :  "  If  we  examine  the 
present  prevailing  practice  of  pouring  or  sprinkling,  upon 
those  principles,  rules  and  reasonings,  which  the  most 
eminent  Pedobaptists  have  laid  before  us  in  the  prece- 
ding quotations,  we  must  conclude,  that  neither  sprink- 
ling nor  pouring  is  warranted  by  the  word  baptism."  Pc- 
dob.  Ex.  vol.  I.  p.  79. 

Having  already  exceeded  my  limits  in  the  former  part 
of  this  Essay,  I  am  compelled  to  curtail  my  address  to 
you,  my  beloved  brethren,  but  not  without  hope  that  by 
the  blessing  of  God  on  what  has  been  advanced,  you  may 
be  led  to  see  and  renounce  error  and  follow  the  example 
of  our  blessed  Lord  and  Saviour  through  evil  as  well  as 
good  report.  Yea,  firmly  believing  that  truth  will  and 
must  prevail,  I  cannot  close  the  subject  without  express- 
ing my  firm  and  sure  belief  that  the  time  is  not  far  off, 
when  the  sacred  and  solemn  ordinance  of  baptism  will  no 
more  be  administered  to  infants  than  the  Lord's  supper  ; 
and  when  it  will  be  no  longer  said  "  sprinkling  is  as  good 
as  immersion,  and  one  drop  as  good  as  an  ocean,"  than 
the  partaking  of  the  bread  only  is  considered  as  good  as  the 
partaking  of  both  the  elements. 

Nor  needs  it  the  spirit  of  a  prophet  or  son  of  a  prophet 
to  foretell  the  way  or  manner  of  bringing  about  this  great 
and  desirable  change.  As  the  order  of  God's  house  and 
the  purity  of  his  worship  have  been  deformed,  corrupted, 
and  polluted  by  ignorant,  superstitious  and  wicked  priests, 
so,  in  like  manner,  must  these  abominations  be  removed 
and  order  and  purity  restored,  by  the  propagation  of  the 
truth  as  it  is  in  the  bible,  from  the  lips  or  pens  of  enlight- 
ened, pious,  and  faithful  ministers  of  Christ,  the  watch- 
men on  the  walls  of  Zion.  May  the  Lord  of  the  harvest 
increase  and  multiply  the  number  of  such  laborers,  and 
\o  his  name  be  the  glory.  Amen. 

THE  END, 


APPEl^DIX, 


Page  92.—"  With  respect  to  the  change  of  the  Sabbath." 
Since  the  publication  of  the  former  edition  of  these  Essays,  I  havebeeu 
favoured  with  several  communications  on  this  subject  from  brethren  gene- 
rally called  "  Sabbatarians."  Ai  some  of  thtse  have  not  yet  been  ac- 
knowledged, I  take  this  opportunity  of  assuring  my  beloved  brethren,  that 
I  consider  the  subject  of  vital  imfiortance.  It  has  not  been  neglected  in 
my  researclies  alter  truth,  nor  omitted  as  a  mailer  of  fervent  prayer  lo  God 
for  more  light.  And  (he  brother  who  congratulated  me  on  the  light  which 
led  me  to  become  a  Baptist,  and  expressed  his  hope  that  it  might  lead  me 
a  step  further  with  respect  to  the  Sahbr.th,  will  please  to  accept  my  thankc 
for  his  good  wishes,  and  be  assured,  that  should  it  |)lease  the  Lord  to  con- 
vince me  that  the  Jewish  Sabbath  is  still  to  be  observed,  I  trust,  by  the 
grace  of  God,  1  siiall  neither  be  ashamed  or  afraid  publicly  to  renounce  the 
Error  and  follow  the  Truth. 

It  is  true,  1  have  already  been  blamed,  despised,  and  deeply  made  t» 
suffer  for  past  changes  of  sentiment  and  connections,  yet  none  of  these 
things  have  disturbed  my  mind.  The  testimony  o'  my  conscience,  that 
I  am  guided  solely  by  the  word  of  God,  is  of  infinitely  more  importance  to 
my  peace  and  happinefs  than  all  that  the  world  can  give  The  Apostolic 
exhortation,  1  hope,  will  ever  be  my  motto,  •'  Prove  all  things  ;  hold  fast 
to  that  which  is  good." — 1  Thess.  v.  21  Hitht-rto,  however,  the  more  I 
have  considered  the  subject,  the  more  I  have  been  confirmed  that  the  Sab- 
bath was  instituted  in  Paradise  ;  that  it  is  of  perpetual  obligation  to  ob* 
serve  one  day  in  seven  as  a  day  of  sacred  rest  unto  the  Lord  ;  and  that  the 
first  day  of  the  week  is  that  day  until  Christ  shall  come  again.  These 
subjects  are  partly  prepared  for  press,  and  may  soon  be  expected,  if  life 
and  circumstances  permit. 

Page  98  — "Just  as  it  was  with  the  Jewish  Nation." 
The  venerable  Dr.  Scott  on  Psal.  sc.  7  has  the  following  paragraph: — 
"  The  Creator  of  the  world  became  the  God  or  Covenant  Friend  of  Israel, 
and  the  nation  was  under  special  obligation  to  devote  itself  to  his  worship 
and  service,  being  taken  peculiar  care  of  by  him,  and  favoured  with  man* 
ifold  advantages  above  other  nations,  they  were  his  people  and  the  sheep 
of  his  pasture.  Yet  this  was  only  aa  outward  relation  and  privilege  lo 
most  of  them  ;  the  whole  company  were  a  kind  of  type  of  the  true  Israel, 
and  nations  professing  Christianity  are,  in  a  great  measure,  in  a  similar 
situation.  Now,  in  very  large  congregations,  some  may  be  supposed  to  be 
spiritual  worshippers,  and  others  to  be  destitute  of  saving  and  sanctifying 
faith,  though  attending  on  the  same  means  of  grace." 

This  sentiment  perfectly  agrees  with  my  humble  opinion,  that  the  Jewish 
Nation  or  Congregation,  was  not  a  Spiritual  Church  or  Kingdom,  like  the 
Church  or  Kingdom  of  Christ,  but  a  mixture  of  good  and  bad  as  our 
congregations  are. 

Page  102.— "Called  John  the  Baptist." 

Jf  John  had  administered  (he  sacred  ordinance  in  the  moderr^  fashion,  by 

sprinkling,  it  would  be  unaccountable  why  they  should  call  him  "  Baptist," 

the  immerser,  and  not  '  Rbntist,"  the  Sprinkler  !     How  strange  it  would 

sonnd  to  our  ears,  had  the  translators inforoied  us  that  *.'  in  those  days  carae 


164  APPENDIX. 

.lolin  the  Sprinkler  I"  Rather  than  acting  thus  ridiculously  at  well  ai  un- 
faithfully, they  complied  with  the  rule  prescrihed,  not  to  translate  it  at  all. 
In  the  .lewish  writings  and  common  conversation  he  is  never  called  other- 
wise than  "  Yochanan  Hammitavb»il,"  that  is,  John  the  Immtrser ;  for  the 
word  Taval  is  never  used  in  any  other  sense,  either  in  the  Bible  or  in  their 
writings,  than  for  immersing,  dipping  or  plunging. 

Page  103. — "John's  baptism  and  that  o(  the  Apostles." 

Having  lately  seen  the  opinion  of  the  Rev.  Dr.  Griffin,  President  of  Wil- 
liams College,  *'  that  John's  baptism  did  not  belong  to  the  New  Testament 
Dispensation,"  (see  American  Bapt.  Mag.  M?iy  1829,  p.  291,)  I  beg  leave 
to  refer  him,  for  a  refutation,  to  the  elaborate  work  "  on  the  religious  prin- 
ciples of  Quakers,"  pp.  225,  258,  by  ray  much  esteemed  friend,  the 
Rev.  W.  C.  Brownlee,  a  Doctor  of  Divinity  of  the  Dutch  Reformed  Church. 
Speaking  of  baptism,  he  says:  "The  origin  of  this  instiiution  is  not  to  he 
traced  to  the  sprinklings  in  the  Jewish  Church.  It  began  under  the  minis- 
try of  John  the  Baptist  ;  and  he  belonged  not  to  the  dispensation  of  the 
Old  Testament,  but  to  that  of  the  New.  See  Mark  1,  1 — 2.  He  announced 
the  high  authority  under  which  he  acted.  God  "  seiit  vie  to  baptize." 
"  The  word  of  God  came  unto  John."  But  Christ  and  his  "  disciples  made 
and  baptized  more  disciples  than  John,"  even  in  the  lifetime  of  the  Baptist. 
John  III  22 — IV.  1,  2.  Can  we  venture  to  suppose  the  disciples  did  take 
on  them  to  baptize  without  a  commission  from  our  Lord  ?  is  it  conceivable 
that  our  Lord  would  permit  it  without  a  rebuke  ?  Is  i(  conceivable  that  he 
would  permit  his  own  servants  to  intrude  on  his  house  an  institution  that 
never  received  his  sanciion  '  No,  never.  They  practised  it  under  his  eye. 
"  He  made  and  baptized  disciples'''  by  them.  He  gave,  therefore,  in  most 
unequivocal  terms,  his  sanction  to  tliis  ordinance.  He  sealed  it  with  the 
seal  of  heaven.  Nothing  but  sheer  prejudice  of  sectarism  can  repel  the 
evidence  of  its  divine  origin,  thus  s<re:n\  over  the  first  pages  of  the  Gospel. 

"  When  our  Lord  met  his  disciples,  previous  to  his  departure  to  glory, 
he  extended  their  commission.  See  Matli.  xxviii.  19s  20.  It  is  evident  that 
lie  extends  the  commission  to  the  pastors  vvho  should,  in  continuous  succes- 
sion, officiate  in  his  house.  It  was  only  by  a  succession  of  Pastors  that  all 
Nations  could  be  taught  and  baptized. 

"  It  is  mere  trifling  on  solemn  matters  to  say,  (and  yet  Barclay,  their 
measure  and  rule  of  Orthodoxy,  does  say  it,)  that  there  is  no  mention  of 
"  Water''  in  that  commission  of  our  Lord  to  us.  When  "  John  was  sent 
to  baptize"  there  was  no  "  mention  of  water."  But  his  practice  was  a 
plain  comment  on  a  very  pl.iin  term.  The  point  needs  no  laboured  argu- 
ments— no  profound  dissertations.  We  appeal  to  the  Vocabulary  and 
the  Lexicon  forihe  meaning  of  the  term.  We  have  the  litcr.il  meaning  oC 
it  fixed  by  all  Greece  to  support.  If  any  other  baptism  had  been  intended 
by  our  Lord,  the  intentional  departure  from  the  common  acceptation  of 
the  word  would  have  been  frankly  and  honestly  stated.  Besides,  the  bap- 
tism of  Christ's  disciples  was  the  same  as  the  baptism  of  John.  And  John 
baptizejl  with  water." 

Here  the  Doctor  hath  the  following  Note  :  "  The  denying  pf  this  would 
not  materially  afl'ect  my  argument— yet  I  must  say  a  few  words  in  support 
of  the  identity  of  these  baptisms.  The  baptism  of  John  and  the  baptism 
of  Christ  were  the  same  in  their  divine  origin  ;  and  the  same  as  it  respects 
the  element,  and  the  mode  of  applying  it.  In  both,  the  parties  baptized 
did  profess  their  faith  in  Christ;  Acts  xix.  4. — and  also  their  repentance, 
Luke  III.  3.  The  baptism  of  John  was  the  baptism  of  the  gospel.  It  was 
in  practice  after  "  the  beginning  of  the  Gospel,"  Mark  1.1.  It  testified  of 
Christ  ad ua//j/ come.  The  Prophets  prophesied,  and  the  ceremonial  law 
was  in  force  w/i/i/Jo/tn,  Mat.  xi.  13.  In  hi.n  they  were  fuiBlled.  And  in 
him,  of  course,  the  shadows  ceased.  Heoee  it  is  obvious  that  John's  bap- 
tism was  a  New  Testament  rite.     But  the  baptism  of  the  New  Testament 


APPENDIX. 


166 


'f  is  one."  Eph.  iv.  5.  Therefore  the  baptism  of  John  and  of  Christ  are 
the  same.  Some  critics  have  conceived  that  they  have  discovered  proof* 
of  John's  disciples  having  again  been  baptised.  But  there  is  no  evidence 
of  this  in  the  New  Testumenf.  In  \ct$  xix  1—6.  the  enquiry  {which  St. 
Paul  made  of  the  disciples  was  not  whether  they  were  baptised,  but  wliefh- 
er  "  they  had  received  the  Holy  Ghost,"  i.  e.  in  his  miraculous  gifts,  since 
they  believed.  Water  b  iptism  whs  not  the  snhjpct  of  the  conference  ;  and, 
upon  hearing  their  answer  that  '  they  had  not  so  much  as  heard  of  the  out- 
pouring of  the  Holy  Ghost."  Paul  laid  his  hands  upon  them,  and  the  Holy 
Ghost  came  upon  them.  The  5th  verse  is  not  a  part  of  the  narrative  ot 
St  Luke.  It  is  the  coutinuHiion  of  St.  Paul's  address ;  and  what  his  dis- 
ciples did.  "  When  they''  the  disciples  of  John.  "  heard  this."  i.  ^-/o'^"  « 
doctrine  respecting  Christ.  '•  they  loere  baptised  r  i.e.  by  John  '  tn  the 
name  of  Christ."  This  is  the  opinion  of  ihe  -blest  critics  and  fathers  of 
the  reformation.  Turretine  on  the  identity  of  ihe  two  baptisms,  Vol.  MI. 
p.  444.  Ber.  de  Moore,  Vol.  V.  pp  396—402.  Vol.  VF  802.  and  on  the 
last  point  see  Tur.  111.  p.  448.  Besa.  Marnixiin.  Coccius.  Sic.  J.  Mark, 
Medul.  and  Cooip.  in  E  D.  Moore,  Vol  V.  p.  401,  &ic.  who  gives  Mark  s 
four  arguments  against  the  anabaptism  of  John's  disciples. 

Dilemma  1.  "If  the  baptism  of  John  was  not  the  baptism  of  the  New 
Testament,  then  our  Lord  was  not  baptized — and  hence  he  wanted  that  to- 
wards the  New  Testament  Church,  which,  by  circumcision,  he  had  towarri 
the  Old  Testament  Church.  . 

2.  "  Hence  the  argument  of  St.  Paul  it  evaded  "  one  Lord,  one  faith, 
one  baptism."  Our  Lord  had  not  one  of  the  bonds  of  union  and  commu- 
nion said  here  to  exist  between  each  saint  and  himself. 

3.  "  Hence  there  can  be  no  meaning  in  our  Lord's  words  when  he  came 
to  be  baptized.  If  not  of  the  ^ew  Testament,  it  could  not  be  a  part  of  his 
righteousness  to  be  fulfilled."      See  also  Dr.  Lightfoot,   Vol.  I.  467. 

I  thank  the  Doctor  for  this  conclusive  argument  to  prove  the  identity  of 
the  baptisms  of  John  and  our  Lord.  \nd  I  am  equally  pleased  with  his 
argument  to  prove  that  John's  baptism  was  water  baptism,  altho'  the  word 
"water"  was  not  mentioned;  and  I  cannot  but  hope  the  Doctor  will  per- 
ceive,  that  the  same  argument  which  proves  this,  proves  also  the  identity 
of  the  Mode  ;  for,  to  sav  that  John  administered  the  sacred  ordinance  in 
any  other  way  than  by  immersion  would  be  "  mere  trifling  on  solemn  mat- 
ters,"—-for  "  his  practice  was  a  plain  comment  on  a  very  plain  term.  The 
point  needs  no  laboured  arguments— no  profound  dissertation.  We  appeal 
lo  Ihe  vocabulary  and  the  lexicon  for  the  meiining  of  the  term.  We  have 
the  literal  meaning  of  it  fixed  by  all  Greece  lo  support  us.  If  any  other 
baptism"  or  mode  "  had  been  intended  by  our  Lord,  the  intentional  depar- 
ture from  the  common  acceptation  of  ihp  word  would  have  been  frankly 
and  honestly  stated  Besides,  the  baptism  of  Christ's  disciples  w  as  \hv 
same  as  the  baptism  of  John.  And  John"  Immersed, 


PROPOSAI.S 

FOR    PUBLISHING    BY    SUBSCRIPTION, 

smmm  M^  mmiMw  s 

A  Series  of  Letters,  in  three  parts,  by  Joseph  Samukl  C  F.  Fret, 
late  Ageiit  of  the  American  Society  for  Meliorating  the  condition 
of  the  Jews. 

OBSERVATION. 

The  subjects  of  these  letters  are  the  result  of  more  than  twenty 
years  clese  investigation  ;  during  wh  ch  time  the  author  had  access  in 
London  to  large  libraries  and  the  best  of  Jewish  writings,  and  the 
substance  of  these  letters  constitired,  f'>r  a  number  of  jears,  his  lec- 
tures to  the  Jews.  The  great  and  important  object  in  view  is  to  shew 
that  the  Doctrioes  of  the  christian  religi  m  are  "no<  the  inventions  of 
modern  hireling  Priests,''  but  arc  contained  in  the  Old  Testament, 
and  were  known  and  believed  before  the  coming  of  Christ,  by  the 
saints  made  wise  unto  salvation.  The  greatest  part  of  the  work  is 
ready  fur  the  press,  and  has  been  suiimiit^id  to  several  judicious  per- 
sons, of  ditfere.it  denominations,  who  have  highly  approved  of  it,  and 
warmly  recommended  it  to  the  publ;c. 

COi^TENTS. 

PART   I. 

JESUS    OF    N4ZARETH    IS    THK    CHRIST. 

1.  The  necessity  of  a  Mediator — 15  Letters. 

Subjects  :  Divine  Revelation — the  character  of  God — Man's  state 
of  innbceiicy — his  fallen  condition. 

2.  Messiah  must  have  c:jme — in  6  Letters. 

Subjects;  The  appointment  of  a  Mediator — Jacob's  prediction 
concerning  Sliiloh  —  Haggai's  Desire  of  all  Nations — Daniel's  seventy 
weeks — Jewish  Evasions. 

3.  Jesus  of  J\'',:izar€th  is  the  promised  Messiah — in  19  Letters. 

Subjects:  Predictions  fulfilled  respecting  the  time  and  circum- 
stances of  his  birth — his  character — iiis  miracles — his  prophetic  office 
— his  priestly  office — origin  and  design  of  sacrifices — his  sufferings, 
death  and  burial — his  resurrection  and  ascension — &  his  kingly  office. 

4.  Thfi,  second  advent  of  the  Messiah — 12  Letters. 

Under  this  head  will  be  conodei-ed  the  return  of  the  Jewish  nation 
to  their  o'.vn  land,  in  an  unconverted  state;  tiie  destruction  of  the 
Eastern  Anli-christ;  Jerusalem  and  the  Temple  rebuilt,  and  Juda- 
ism're-established  ;  the  Conrerierf  Jews  carried  to  Pales(:ine;  Jeru- 
salem besieged  by  the  fF^e.i^ern  Anti-christ;  the  ^ersoraai  appearance 
of  the  Lord  Jesus  Christ;  the  battle  of  Armageddon  ;  the  conversion 
of  the  .Jewish  Nation  ;  the  Ten  Tribes  o(  Israel  re-united  with  Judah  ; 
the  first  resurrection;  Satan  bound  for  a  thousand  years,  and  the 
Pessonal  Reign  of  Christ  on  the  Earth. 

5.  Messiah  the  Judge  of  the  World— 4:  Letters. 

Subjects  :  The  General  Resurrection— the  Judgment  Day — Hea- 
ven— and  Hell. 


PART  11. 

JESUS    CHRIST    THE    SON    OF    GOD. 

1.  J\lessiah  was  to  be  a  Divine  Person — 6  Letters. 

ScBJECTS  :  Tlie  Trinity  lu  unity — itie  Angel  Jeborah  was  a  Di?ine 
Person — This  Angel  was  ex,>ecled  lo  be  the  Messiah. 

2.  Jesus  of  J^azareth  is  truly  God. — 5  Letters. 

Subjects  :  He  answers  to  the  Divine  Angel — He  has  every  crite- 
rion of  the  true  God. 

PART  in. 

THE    IMPORTANCE    OF    THE    DIVINITY    OF    CHRIST. 

1.  Consequences  if  he  be  not  tru'y  God 6  Letters. 

Subjects  :  He  could  not  liave  been  the  promised  Messiah,  but  a 
vile  Deceiver — Tlie  Jews  cuuid  not  be  blamed  for  putting  to  death  a 
Blasphemer — The  Mosaic  Diipensatmn  is  not  abrogated,  and  no  atone- 
ment made — The  TSew  Testament  and  the  Christian  Religion  are  a 
"cunningly  devised  fable'' — Tlie  most  learned  and  pious  (hristians  in 
former  ages  have  been,  and  those  now  living  are,  gross  Idolaters — 
into  this  fatal  error  they  liave  been  led  by  simply  believing  the  Scrip- 
tures ; — But  who  can  believe  that  a  revelation,  whose  chief  end  is  to 
rescue  men  from  idolatry  and  lo  bring  them  back  to  the  knowledge 
and  service  of  Jehovah — which  was  propagated  by  men  (he  most  ex- 
emplary for  piety  and  uprightness,  and  which  has  produced  effects 
the  most  blessed  and  glorious — should  lead  men  into  such  fatal  and 
abominable  errors. 

2.  Consequences  if  he  be  truly  God. — 8  Letters. 

Subjects:  God  is  love,  and  Jesus  Christ  has  furnished  us  with  a 
most  perfect  example — Sin  is  an  abomination,  and  love  and  obedience 
are  our  most  reasonable  duty — Th--  rejeciors  of  Christ's  Divinity  are 
in  a  most  awful  condition — Penitent  sinners  h.ive  the  greatest  encour- 
agement to  flee  to  Jesus — Believers  in  Christ  may  rejoice  evermore  in 
their  Saviour  God — the  friends  and  promoters  of  Zion's  welfare  may 
take  encouragement  from  the  certainty  of  dnal  and  complete  success 
in  the  cause  of  a  Divine  Redei  mer. 

CONDITIONS. 

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i 


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